LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA 


GIFT    OF 


Class 


ot  tj 

EDITED   BY 

FRANK   K.    SANDERS,    Ph.D      President  of  Washburn   College, 

Topeka,    Kansas,    and    Professor   CHARLES    F.    KENT, 

Ph.D.,  of  Yale  University 

A  new  series,  in  which  emphasis  is  placed  upon  the  concise,  for- 
cible, and  realistic  interpretation  of  the  Bible.  The  books  of  the 
Bible  are  grouped  according  to  a  natural  classification,  their  contents 
arranged  in  the  order  of  appearance,  and  a  scholarly  yet  popular 
paraphrase  of  their  distinctive  thought  given  in  plain  and  expressive 
English.  The  purpose  of  this  series  is  to  enable  any  reader  of  the 
Bible  to  understand  its  meaning  as  a  reverent  scholar  of  to-day  does, 
and  in  particular  to  receive  the  exact  impression  which  the  words  as 
originally  heard  or  read  must  have  made  upon  those  for  whom  they 
were  delivered. 

This  series  is  not  a  substitute  for  the  Bible,  but  an  aid  to  the 
reverent,  appreciative,  and  enthusiastic  reading  of  the  Scriptures ;  in 
fact,  it  will  serve  the  purpose  of  an 

ORIGINAL  AND  POPULAR  COMMENTARY 
Technicalities  and  unsettled  questions  will  be,  as  far  as  possible, 
ignored.  Ea  h  volume  will  be  prepared  by  a  leading  specialist,  and 
will  contain  such  brief  introductions  as  serve  to  put  the  reader  into 
intelligent  relation  to  the  general  theme  treated.  The  editorial  re- 
arrangement of  the  order  of  the  Biblical  books  or  sections  will  repre- 
sent the  definite  results  of  sober  scholarship. 


I.  The  Messages  of  the  Earlier  Prophets. 

II.  The  Messages  of  the  Later  Prophets. 

III.  The  Messages  of  the  Law  Givers. 

IV.  The  Messages  of  the  Prophetical  and  Priestly  His- 

torians. 

V.  The  Messages  of  the  Psalmists. 

VI.  The  Messages  of  the  Sages. 

VII.  The  Messages  of  the  Poets. 

VIII.  The  Messages  of  the  Apocalyptic  Writers. 

IX.  The  Messages  of  Jesus  according  to  the  Synoptists. 

X.  The  Messages  of  Jesus  according  to  John. 

XI.  The  Messages  of  Paul. 

XII.  The  Messages  of  the  Apostles. 


flPeggageg  of  the  Bible 

EDITED   BY 

PROFESSOR  FRANK  K.  SANDERS,  PH.D. 

of  Yale  University 
AND 

PROFESSOR  CHARLES  F.  KENT,  PH£>. 

of  Yale  University 
VOLUME  V 


THE   MESSAGES   OF   THE   PSALMISTS 


Ube  d&esgapeg  of  tbe  Sible 

THE  MESSAGES  OF  THE 
PSALMISTS 

THE  PSALMS  OF  THE  OLD  TESTAMENT 
ARRANGED  IN  THEIR  NATURAL  GROUPING 
AND  FREELY  RENDERED  IN  PARAPHRASE 


BY 

JOHN  EDGAR  MCFADYEN 

M.A.  (GLAS.),  B.A.  (OxoN.) 

Professor  of  Old  Testament  Literature  and  Exegesis 
in  Knox  College,  Toronto 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 
1904 


Copyright,  1904, 

by 
CHARLES  SCRIBNER'S  SONS 

Published.  March,  1904 


FRATRI 

MEO  FIDISSIMO 
JOSEPHO 


235410 


PREFACE 

So  many  books  have  already  been  written  upon  the 
Psalter  that  it  may  well  seem  superfluous  to  add  another  to 
their  number.  Yet  the  treasures  of  the  Psalter  are  inex- 
haustible. There  can  never  come  a  time  when  the  last 
word  upon  it  has  been  said.  It  is  an  indispensable  ex- 
pression of  the  spiritual  life ;  and  it  will  stand  as  an  inspi- 
ration and  a  challenge  to  the  interpreter  of  every  age. 

Nor  can  it  be  said  that  the  Psalter  is  too  well  known. 
Often  as  it  is  sung  with  the  heart,  it  cannot  be  said  that  it 
is  always  sung  "  with  the  understanding  also."  The 
reasons  for  this  are  many.  Much  of  it  is  confessedly  hard 
to  understand,  even  with  the  best  aids  of  exegesis  and 
archaeology.  The  text  is  sometimes  obscure,  even  to  des- 
peration, and  the  English  version  not  seldom  leaves  upon 
the  mind  an  impression  of  complete  confusion  (cf.  Ps.  17  : 
14).  Occasionally  it  is  impossible  to  say  whether  the 
allusions  are  to  ancient  or  recent  history;  and  again, 
many  of  the  most  powerful  psalms  are  so  colored  by 
ancient  modes  of  thought  and  expression  that,  even  where 
they  are  not  unintelligible,  they  make  but  a  slender  im- 
pression— out  of  all  proportion  to  their  real  originality 
vii 


Preface 

and  power — upon  the  modern  reader  who  has  not  the  key. 
This  class  would  be  illustrated  by  Psalm  82,  with  its 
quaint  but  powerful  presentation  of  the  truth  noblesse 
oblige,  or  by  Psalm  87  with  its  magnanimous  missionary 
outlook. 

It  is  here  that  one  may  venture  to  hope  that  a  volume 
written  from  the  standpoint  of  the  Messages  of  the  BibU 
series,  may  have  some  contribution  to  offer  to  the  elucida- 
tion of  the  Psalter ;  for  one  of  the  aims  of  the  series  is  to 
present  the  ancient  words  of  the  Bible  in  the  language  of 
to-day.  The  problems  of  the  Psalter  are  very  numerous — 
textual,  contextual,  chronological,  theological ;  a  very 
brief  sketch  of  the  more  important  of  these  will  be  found 
in  the  Introduction.  But  I  have  made  it  my  aim  to  reduce 
to  the  minimum  all  such  discussions  affecting  the.  criticism 
of  the  Psalter  and  the  nature  of  Hebrew  poetry ;  and  I 
have  sought,  without  lingering  unduly  upon  the  threshold, 
to  conduct  the  reader  into  the  beautiful  house  of  the  He- 
brew Psalter  itself — there  to  wander  about  its  rooms,  and 
to  look  upon  its  glories,  to  breathe  its  gracious'  atmosphere, 
and  to  learn  to  talk  with  the  "  Lord  of  the  place."  Biblical 
criticism  has  been  compared— in  the  words  of  the  seventy- 
fourth  psalm — to  the  hammering  of  impious  hands  upon 
the  beautiful  woodwork  of  the  temple.  The  comparison 
is  far  from  just  to  the  great  masters  of  interpretation  ;  but, 
at  any  rate,  the  minuter  work  of  criticism  should  be  left  till 
the  religious  grandeur  of  the  Psalter  has  been  appreciated. 
viii 


Preface 

Fortunately  the  psalms  can  be  enjoyed  without  a  compre- 
hensive knowledge  of  the  problems  which  they  involve. 

A  word  must  be  offered  in  explanation  of  the  groups 
into  which  I  have  attempted  to  arrange  the  Psalter.  It 
may  be  said  at  once  that,  in  the  nature  of  the  case,  no  such 
division  can  ever  be  completely  satisfactory.  In  our  igno- 
rance of  the  origin  of  individual  psalms,  the  chronological 
classification  is,  speaking  generally,  out  of  the  question — 
only  in  one  case  have  I  made  tentative  use  of  it  (see  the 
Psalms  of  Thanksgiving) — and  any  other  classification  is 
sure  to  involve  cross-division.  Thanksgiving  and  petition* 
reflection  and  imprecation,  are  subtly  interwoven  into  the 
texture  of  many  a  psalm  ;  and  there  are  few  psalms  which 
could  not,  with  more  or  less  propriety,  find  their  place 
within  several  groups.  The  Psalms  are  not  logical  trea- 
tises :  they  are  the  expression  of  the  emotion  of  unusually 
sensitive  spirits,  and  the  emotions  are  sometimes  subtly 
transformed,  like  the  clouds  that  change  their  color  as 
they  hang  in  the  light  of  the  setting  sun.  It  is  not 
claimed  that  the  groups  here  offered  are  mutually  exclu- 
sive, but  they  are  sufficiently  distinct  to  suggest  the  wide 
variety  of  theme  with  which  the  hearts  of  the  singers  were 
occupied.  The  Psalms  of  Reflection,  in  particular,  open 
up  a  wide  and  profitable  field  of  inquiry.  It  seemed  fitting 
that  the  first  group  should  be  reserved  for  Psalms  of  Ado- 
ration, while  the  last  should  deal  with  the  Universal  Reign 
of  Jehovah. 

ix 


Preface 

It  was  a  great  satisfaction  to  me  to  discover  that  Pro- 
fessor Kent  and  I,  who  were  working  quite  independently, 
reached  conclusions  that  were  practically  identical  with  re- 
gard to  the  general  classification  of  the  Psalter.  This  co- 
incidence in  a  matter  so  complicated  and  so  capable  of 
various  interpretation,  may  be  fairly  taken  to  prove  that 
the  classification  adopted  is,  at  any  rate,  not  unreasonable. 

Within  the  groups  (or  subdivisions  of  groups)  them- 
selves, my  plan  has  been  to  bring  together  psalms  which 
dealt  with  similar  aspects  of  a  problem  (cf.  Pss.  37,  49, 
73),  and  to  effect  some  kind  of  logical  sequence — so  far  as 
such  a  phrase  in  such  a  connection  is  applicable — between 
the  various  psalms  composing  a  group,  as,  for  example,  in 
the  Psalms  in  Celebration  of  Worship,  or  the  Royal 
Psalms.  Where  the  psalms  were  so  similar  in  temper 
that  such  a  grouping  seemed  unnatural  or  impossible,  as 
for  example,  in  the  Psalms  of  Petition,  I  have  been  con- 
tent, in  the  main,  to  arrange  them  in  the  order  in  which 
they  occur  in  the  Psalter.  Where,  for  any  reason,  this 
order  is  interrupted,  an  explanation  is  given  in  a  foot-note. 
The  numbering  of  the  verses  is  that  of  the  English  Bible. 

Few  literary  tasks  are  so  hard  as  paraphrase  ;  and  per- 
haps no  paraphrase  is  so  hard  as  that  of  the  Psalter.  It  is 
not  only  that  the  language  is,  on  the  whole,  so  simple ; 
but  it  expresses  so  perfectly  the  various  moods  of  the 
spiritual  life  that  it  has  universally  determined  the  lan- 
guage of  praise  and  prayer,  and  is  the  common  speech  of 
x 


Preface 

Christendom  to-day.  Other  words  are  almost  sure  to  be 
worse  words  ;  and  the  powerful  effect  of  the  parallelism  is 
all  but  inimitable.  The  difficulty  reaches  its  climax  in 
the  attempt  to  paraphrase  the  metaphors  in  which  the 
Psalter  abounds.  Often  they  seem  so  simple  and  appeal- 
ing as  to  need  no  paraphrase ;  yet  they  usually  conceal  a 
mine  of  meaning.  But  the  moment  an  attempt  is  made 
to  express  what  they  suggest,  the  directness  of  the  original 
metaphor  is  lost.  The  twenty-third  psalm,  for  example, 
practically  defies  paraphrase.  The  attempt  to  assign  a 
definite  meaning  to  the  "green  pastures  "  and  the  "dark 
valley  "  would  be  both  prosaic  and  futile.  The  psalm  is, 
in  the  main,  grandly  luminous ;  but  its  glory  lies  largely 
in  its  power  to  suggest  to  each  reader  an  application 
which  suits  his  individual  experience ;  and  this  power  is 
destroyed,  when,  by  the  definite  language  of  prose,  the 
paraphrase  individualizes  the  application.  It  seemed  best 
on  the  whole,  in  such  a  case,  to  retain  the  original  meta- 
phor and  to  add  only  such  touches  in  the  course  of  the 
paraphrase  as  would  bring  home  the  image  with  power 
and  clearness  to  the  reader's  imagination. 

It  would  be  tedious  to  enumerate  the  books  to  which  I 
owe  suggestions,  but  I  am  under  special  obligations  to  the 
commentaries  of  Baethgen  and  Duhm.  The  latter  com- 
mentary, in  particular,  will  probably  be  epoch-making  in 
the  exegesis  of  the  Psalter.  In  spite  of  its  amusing  super- 
ciliousness, it  displays  extraordinary  insight  both  into  the. 
xi 


Preface 

text  and  substance  of  the  Psalms,  and  is  a  perpetual 
stimulus  to  the  student  of  the  Psalter. 

I  have  again  to  record  my  thanks  to  the  editors  for 
kindness  shown  in.  many  ways,  and  very  especially  for 
their  help  in  rinding  appropriate  titles  for  the  various 
psalms. 

The  Psalter  will  live  as  long  as  men  are  moved  by  the 
impulse  to  praise  and  to  pray.  It  anticipates  and  expresses 
the  profoundest  emotions  of  the  spirit.  Its  simple,  pene- 
trating words  have  a  strange  power  over  the  human  heart ; 
and,  in  the  more  solitary  moods  of  the  soul,  it  can  touch 
to  thoughts  too  deep  for  tears.  Every  fresh  study  of  it 
confirms  me  in  the  conviction  that  it  will  ever  prove  itself 
a  veritable  gift  of  God  to  all  who  "  taste  and  see." 

JOHN  E.  MCFADYEN. 
KNOX  COLLEGE,  TORONTO, 
January  9,  1904. 


xii 


CONTENTS 
INTRODUCTION 

PAGE 

I.  THE  UNIQUE  RELIGIOUS  VALUE  OF  THE  PSAL- 
TER      3-8 

II.  SOME  CHARACTERISTICS  OF  HEBREW  POETRY  .  9-16 

1.  The  Form  of  Hebrew  Poetry 9-13 

2.  The  Descriptive  Power  of  Hebrew  Poetry    .  13-15 

3.  The  Themes  of  Hebrew  Poetry 15-16 

III.  SOME  PROBLEMS  OF  THE  PSALTER 16-30 

1.  How  the  Psalter  Grew 16-19 

2.  The  Authorship  and  Superscriptions  of  the 
Psalms 19-22 

3.  The  Place  of  History  in  the  Psalms    .     .    .  22-25 

4.  Individual  and  Collective  Psalms     ....  25-30 

PSALMS  OF  ADORATION 

I.  INTRODUCTION 33-35 

II.  ADORATION  OF  GOD  AS  REVEALED  IN  NATURE       35-40 

1.  Jehovah's  Glory  in  the  Storm  (29)    ....        35-36 

2.  The  Witness  of  the  Heavens  to  His  Glory 

(19:  1-6) 37 

3.  Jehovah's   Goodness  Revealed  in  Creation 

(104) 37-39 

4.  Nature's  Testimony  to  God's  Love  for  Man 

(8) 39,  40 

xiii 


Contents 

PAGE 

III.  ADORATION  OF  JEHOVAH   FOR  His  LOVE  TO 

His  PEOPLE 41-47 

1.  Jehovah's  Marvellous  Goodness  (103)  ...  41,  42 

2.  Nature's  Manifestations  of  Jehovah's  Love 

and  Power  (147)       .    .  42,  43 

3.  Jehovah  the  Preserver  of  His  People  (33)    .  43-45 

4.  Jehovah's  Incomparable   Power  and   Love 

("5)       45.46 

c.  His  Goodness  Shown  in  Israel's  Redemption 

(in)       46 

6.  Jehovah's  Love  to  the  Lowly  (113)       ...  47 

7.  An  Invocation  (117) 47 

IV.  ADORATION  OF  JEHOVAH'S  GLORIOUS  KINGDOM  47-49 

1.  Jehovah's  Just  and  Gracious  Rule  (145)   .    .  47,  48 

2.  Jehovah  the  Unfailing  Protector  (146)      .    .  48,  49 
V.  NATURE'S  CALL  TO  UNIVERSAL  PRAISE  ...  49,  50 

1.  The  Universal  Acclaim  (148) 49.  5° 

2.  A  Triumphant  Burst  of  Praise  (150)    ...  50 

PSALMS  OF  REFLECTION 

L  INTRODUCTION 53-57 

II.  REFLECTIONS  ON  THE  MORAL  ORDER  OF  THE 

WORLD      57-8o 

1.  The  Courage  of  the  Man  of  Faith  (u)  .    .  57,  58 

2.  The  Folly  of  Denying  God  (14)       ....  58,  59 

3.  The  Triumphant  Power  of  Divine  Love  (36)  59,  60 

4.  The  Vanity  and  Pathos  of  Life  (39)    ...  60,  61 

5.  The  Doom  of  Arrogance  (52) 62,  63 

6.  God  the  Only  Source  of  Confidence  (62)    .  63,  64 

7.  God  the  Impartial  Arbiter  of  Destiny  (75)  .  64,  65 

8.  God  the  Upholder  of  Justice  (82)    ....  65,66 

xiv 


Contents 

PAGE 

9.  The  Lessons  of  Divine  Providence  (90)      .  66,  67 

10.  The  Ways  of  God  (92)  ........  67,  68 

xi.  The    Divine   Judgment  upon  the  Godless 

(9,  10)  ..............  68-71 

12.  The  Certainty  of  Jehovah's  Just  Vengeance 

(94)    ...............  72,73 

13.  The  Sure  Punishment  of  the  Wicked  and 
Vindication  of  the  Righteous  (37)  ....  73-76 

14.  The  Brief  Triumph  of  the  Wicked  (49)  .    .  76-78 

15.  The  Fellowship  which  the  Good  Enjoy  with 

God  (73)    .............  78-80 

III.  REFLECTIONS  UPON  DIVINE  PROVIDENCE     .    .  80-91 

1.  Jehovah's  Omniscience  and  Omnipresence 

(139)  ..............  80-82 

2.  The  Joy  of  Fellowship  with  God  (16)      .     .  82-83 

3.  The  Need  of  Divine  Help  (127  :  i,  2)     .    .  84 

4.  Jehovah  the  Good  Shepherd  (23)    ....  84,  85 

5.  The  Serene  Confidence  of  the  Godly  (91)  .  85,  86 

6.  Jehovah  the  Guardian  of  his  People  (121)  .  86 

7.  Jehovah  an  Unfailing  Defence  (125)  ...  86,  87 

8.  Jehovah's  Favor  to  the  Godly  (34)      ...  87,  88 

9.  The  Blessedness  of   Jehovah's   Followers 


10.  The     Prosperity     of    Jehovah's     People 
(144:12-15)    ............      89,90 

11.  Jehovah   the   Source    of    Domestic   Joys 

(127  :  3-5  ;  128)     ..........      90,  91 

12.  The    Blessedness    of   Brotherly    Concord 

(133)     ..............  91 

IV.  REFLECTIONS  ON  THE  VALUE  OF  SCRIPTURE  .     92-103 

1.  Its  Mastery  the  Secret  of  Success  (i)      .    .  92 

2.  The  Power  of  the  Law  (19  :  7-14)  ....  93 

3.  Meditations  on  the  Word  of  God  (119)  .    .      94-103 

XV 


Contents 

r     PAGB 
V.  REFLECTIONS  ON  THE  NATURE  OF  THE  IDEAL 

MAN 103-106 

1.  The  True  Citizen  of  Zion  (15) 103 

2.  The  True  Worshipper  (24:1-6)      ....   103,  104 

3.  The  Essence  of  True  Worship  (50)    .    .    .     104-106 

THE  PSALMS  OF  THANKSGIVING 

I.  INTRODUCTION 109-112 

II.  A  GENERAL  THANKSGIVING  (107) 112-115 

III.  THANKSGIVING    FOR  DELIVERANCE  FROM  SEN- 
NACHERIB          115-119 

1.  The  Security  of  Jehovah's  Own  City  (46)    .   115,  116 

2.  The  Deliverance  of  Zion  (48) 117,118 

3.  Jehovah's  Victory  at  Jerusalem  (76)  .    .    .   118,  119 

IV.  THANKSGIVING  FOR   DELIVERANCE  FROM  THE 
EXILE 119-126 

1.  Jehovah's  Signal  Deliverance  (124)    .    .    .119,  120 

2.  Jehovah's  Power  to  Protect  (129)   ....  120 

3.  Jehovah  the  Confidence  of  his  People  (65)     120,  121 

4.  Jehovah  the  Deliverer  (66) 121-123 

5.  Jehovah's  Goodness  to  Israel  and  to   All 

Men  (67) 123 

6.  The  Joy  of  Deliverance  (126) 123,  124 

7.  Jehovah's  Deliverance  an  Act  of  Grace  (40)  124-126 
V.  THANKSGIVING  FOR  MACCABEAN  VICTORIES     .  126-136 

1.  The  Constancy  of  Jehovah's  Care  (138)      .   126,  127 

2.  Jehovah  the  Warrior's  Stay  (144  :  i-n)      .   127,  128 

3.  Jehovah  the  Leads  to  Victory  (68) ....    128-132 

4.  Jehovah  a  Sure  Deliverer  (30)    ....        132,  133 

5.  Thanksgiving   for  his    Great    Deliverance 

("8) 133-135 

xvi 


Contents 

PAGE 

6.  Deliverance  out  of  Great  Affliction  (116)    .  135,  136 

7.  The  Song  of  Victory  (149) 136 

THE  PSALMS  IN   CELEBRATION  OP  WORSHIP 

I.  INTRODUCTION 139-141 

II.  THE  PSALMS  OF  WORSHIP 142-151 

1.  Jehovah's  Triumphant  Entry  into  the  Sanct- 
uary (24 :  7-10) 142 

2.  The  Vision  of  the  Temple  (122)       ....   142, 143 

3.  The   Pilgrim's   Longing  for  the  Sanctuary 

(84) I43-I4S 

4.  Yearning  for  Fellowship  with  God  (42,  43)  145-147 

5.  A  Morning  Prayer  for  Guidance  (5)    .    .    .  148,  149 

6.  The  Prayer  of  the  Sincere  Worshipper  (26)  149 

7.  Joy  in  Jehovah  and  his  Sanctuary  (27)  .    .  150,  151 

8.  An  Evening  Invocation  (134) 151 

THE  HISTORICAL  PSALMS 
I.  INTRODUCTION iS5-i57 

II.  PSALMS  EMPHASIZING  THE  UNFAITHFULNESS 

OF  THE  PEOPLE 158-166 

1.  The  Lessons  of  their  Past  Acts  of  Apostasy 

(78) 158-161 

2.  Jehovah's  Mercy  and  Israel's  Ingratitude 

(106) 162-164 

3.  Israel's  Inexcusable  Disobedience  (81)   .     .   165,  166 

HI.  PSALMS  EMPHASIZING  THE   LOVE   OR  POWER 

OF  GOD 166-171 

1.  Jehovah's  Unceasing  Care  Over  Israel  (105) 

2.  Jehovah's  Love   Revealed  in  Nature  and     166-168 

History  (135) 168,  169 

xvii 


Contents 

PAGE 

3.  The    Revelation   of  Jehovah's    Love    in 
Israel's  History  (136) 170 

4.  The  Significance  of  the  Deliverance  from 
Egypt  (114)    .............          171 

THE  IMPRECATORY   PSALMS 

I.  INTRODUCTION 175-178 

II.  PSALMS  OF  VENGEANCE 178-189 

1.  Upon  the  Brutal  and   Malignant  Foes  of 
Judah  (137)       178,  179 

2.  Upon  Unrighteous  Judges  (58)       ....    179-181 

3.  Upon  Treacherous  and  Malignant  Foes  (59)   181,  182 

4.  Upon  Wanton  Persecutors  (69) 183-185 

5.  Upon  Bitter  Adversaries  (109) 186,  187 

6.  Upon  Those  Who  Would  Destroy  Judah 

(83) 188,  189 

THE  PENITENTIAL  PSALMS 

I.  INTRODUCTION      193-195 

II.  PSALMS  EXPRESSIVE  OF  PENITENCE    ....    195-204 

1.  A  Cry  for  Help  in  Time  of  Mortal  Distress 

(6) 195.  196 

2.  A  Confession  and  Prayer  for  Deliverance 

(38) 196,  197 

3.  The  Joy  of  Confession  and  Reconciliation 

(32) 198,  199 

4.  A   Plea   for    Forgiveness  and   Promise  of 

Faithful  Service  (51) 199-201 

5.  An  Appeal  to  Jehovah  to  Pity  and  Restore 

his  People  (102) 201-203 

6.  A  Prayer  for  Pardon  and  Restoration  (130)  203 

7.  A  Cry  for  Deliverance  and  Guidance  (143)    203,  204 

xviii 


Contents 

PAGE 

THE  PSALMS  OF  PETITION 
I.  INTRODUCTION 207-211 

II.  PRAYERS   FOR    DELIVERANCE,  PRESERVATION 

OR  RESTORATION 211-247 

1.  For  Protection  from  Active  Foes  (3)   .    .    .  211,  212 

2.  For  Protection  Against  Slander  (4)      ...  212,  213 

3.  For  a  Judgment  which  is  Just  (7)    ....  213,  214 

4.  For  Protection  against  Deceitfulness  (12)  .  215 

5.  For  God's  Manifestation  of  Himself  (13)      .  216 

6.  For  Deliverance  from  Insolent  Foes  (17)     .    216-218 

7.  For  Deliverance  from  Enemies  (25)    .    .    .  218,  219 

8.  For  Deliverance  from  Extreme  Distress  (31)    219-221 

9.  For  Deliverance  from  Malicious  Foes  (35)    222-224 

10.  For  Healing  and  Vindication  (41)  ....    224,  225 

11.  For  Deliverance  from  Determined  and  Ma- 
licious Enemies  (64)       225,  226 

12.  For  Deliverance  from  Watchful  Foes  (71)  .    226-228 

13.  For  Preservation  as  of  Old  (77) 228,  229 

14.  For  the  Preservation  of  Israel,  Jehovah's 

Vine  (80) 229-231 

15.  For  Restoration  and  Forgiveness  (85)     .    .  231,  232 

16.  For  Guidance  and  Favor  (86) 232,  233 

17.  The  Prayer  of  Despair  (88) 233-235 

18.  For  Deliverance  from  Slander  (120)    .    .    .  235 

19.  For  Divine  Pity  (123) 235,  236 

20.  For  Childlike  Confidence  in  Jehovah  (131)  236 

21.  For  Deliverance  from  Scorn  and  Persecu- 
tion (44) 236-238 

22.  For  Deliverance  from  Plunder  and  Spolia- 
tion (74) 238-240 

23.  For  Help  in  Bitter  Need  (79) 240-241 

24.  For  Deliverance  from  Oppressors  (54)    .    .  241 

xix 


Contents 

PAGE 

V^  25.  For  Help  Against  a  Traitorous  Friend  (55)  241-243 

26.  For  Jehovah's  Leadership  against  Edom  (60)  243-245 

27.  For  Preservation  in  Extreme  Danger  (140)  245 

28.  For    Deliverance   from   the   Ways  of  the 
Wicked  (141) 246 

29.  For  Deliverance  from  Determined   Perse- 
cutors (142) 246,  247 

III.  ANSWERED  PRAYERS 247-254 

1.  The  Triumph  of  the  Sufferer  (22)    ....    247-250 

2.  Help  Against  the  Wicked  (28) 250,  251 

3.  Confidence  in  Divine  Favor  (56)     ....  251,  252 

4.  Protection  Against  Adversaries  (57)    .    .    .  253,  254 

THE   ROYAL  PSALMS 

I.  INTRODUCTION 257-260 

II.  THE  MARRIAGE  OF  THE  KING  (45)  .....  260,  261 

III.  THE  CORONATION  ANNIVERSARY  (21)      .    .    .  262,  263 

IV.  PRAYERS    FOR    THE    KING'S    WELFARE   AND 
SUCCESS 263-265 

1.  On  the  Eve  of  Battle  (20) 263 

2.  For  the  Preservation  of  the  King's  Life  (61)  264 

3.  For  the  Overthrow  of  his  Enemies  (63)    .    .  264,  265 
V.  THE  CHARACTER  OF  THE  KING 265-268 

1.  His  Desire  to  Rule  Righteously  (101)     .    .  265,  266 

2.  Prayer  for  a  Just  and  Glorious  Reign  (72)    266-268 
VI.  THE  DOMINION  OF  THE  KING 268-273 

1.  A  Universal  Dominion  Promised  by  Jeho- 
vah (2)       268,  269 

2.  The  Divine  Promise  of  Victory  over  all 

Foes  (no) 269,  270 

XX 


Contents 

PAGE 

3.  Jehovah's  Unceasing  Care  for  his  Servant, 

the  King  (18) 271-273 

VII.  YEARNING  FOR  THE  MESSIANIC  KING  ....   273-278 

1.  The  Sure  Promise  to  David  (89)     ....    273-277 

2.  The    Certainty  of   the   Fulfilment  of  the 
Promise  to  David  (132) 277,  278 

PSALMS  CONCERNING  THE  UNIVERSAL   REIGN 
OF  JEHOVAH 

I.  INTRODUCTION      281-283 

II.  JEHOVAH'S  UNIVERSAL  REIGN 284-291 

1.  Its  Universal  Acknowledgment  (47)    ...  284 

2.  Jehovah's  Supremacy  Unquestionable  (93)  285 

3.  The  Establishment  of  his    Universal  Sway 

(96) 285,  286 

4.  The  Joint  Homage  of  Nature  with  Man  (98)    286-287 

5.  Its  Assurance  of  Judah's  Security  (97)    .    .  287,  288 

6.  Jehovah's  Just  and  Holy    Rule  (99)    .    .    .  288,  289 

7.  Jehovah    the    Creator  and   Ruler  of   His 

People  (95)        289,  290 

8.  Jehovah  the  One  Gracious  Lord  of  All  (100)  290 

9.  Zion,  Jehovah's  City,  the  Universal  Mother 

(87) 291 

THE  BOOK   OF  LAMENTATIONS 
I.  INTRODUCTION 295-299 

II.  EARLIER   LAMENTS  OVER   THE   SORROWS  OF 

JERUSALEM  (2,  4) 299-305 

1.  The  Divine  Judgment  and  the  Inconsolable 

Sorrow  (2)     .    .    • 299-302 

2.  The  Fate  of  the  People  and  their  Leaders 

(4) 302-305 

xxi 


Contents 

MM 

III.  LATER  LAMENTS  OVER  THE  SORROWS  OF  JE- 
RUSALEM (i,  5) 305-309 

1.  The  Comfortless  Doom  (i) 305-308 

2.  The  Prayer  (5) 308,  309 

IV.  LAMENT  AND  PRAYER  (3)   . 310-313 

APPENDIX 

I.  SUPERSCRIPTIONS  OF  THE  PSALMS 317-319 

II.  THE  ALPHABETIC  PSALMS 319,  320 

III.  BOOKS  OF  REFERENCE 320-329 

INDEX  OF  BIBICAL  PASSAGES 333.  334 


xxii 


INTRODUCTION 


INTRODUCTION 


THE   UNIQUE   RELIGIOUS   VALUE   OF    THE   PSALTER 

The  Hebrew  Psalter  is  the  hymn-book  of  the  holy 
catholic  church  throughout  the  world.  It  has  been  from 
the  beginning,  and  in  all  probability  it  will  be  to  the  end. 
There  are  indeed  some  churches  which  do  not  lift  their 
praises  to  God  in  the  very  words  of  the  Psalter,  and  there 
are  other  churches  which  praise  him  in  a  multitude  of 
other  hymns  besides  those  of  the  Psalter.  But  even 
where  the  Psalms  are  not  directly  used,  their  words  and 
thoughts  have  been  appropriated,  so  that  many  of  the 
noblest  modern  hymns  are  but  echoes  of  the  songs  of  the 
ancient  Jewish  church,  and  written  under  the  immediate 
inspiration  of  the  Psalter.  It  will  be  enough  to  recall 
Luther's  great  hymn 

"  A  safe  stronghold  our  God  is  still," 

which  is  nothing  but  the  German  version  of  the  forty-sixth 
psalm. 

Nothing  could  have  given  the  Psalter  this  phenomenal 

3 


Intios'ustion  The  Messages  of 

hold  upon  the  heart  of  the  centuries  but  its  absolute^Q^S^- 
jty_t°^  the  deepest  and  most  manifold^ypp'"^ncpg  of  the 
liumarTsouI.  TtTwas  "  out  of  theTdepths  "  that  the  psalm- 
ists cried  to  God,  and  the  deep  of  our  experience  answers 
to  the  deep  of  theirs.  In  their  words  we  find  our  own 
emotions  expressed  and  see  our  own  experience  reflected. 
They  knew  what  was  in  man;  and  that  is  why  they 
"  find  "  us.  They  knew  the  strangeness  and  the  sorrow 
of  life,  but  amidst  it  all  they  also  knew  God  to  be  their 
shelter  and  their  strength.  Never  have  there  been  men 
who  faced  more  honestly  the  problems  of  life,  or  felt  its 
pathos  more  keenly.  Life  was  a  mystery,  and  they  knew 
that  by  searching  they  could  never  fully  find  its  meaning 
out ;  but  they  searched  like  the  brave  men  they  were,  till 
sometimes  their  hearts  grew  bitter  and  throbbed  with 
pain  (73  :  21).  They  voice  that  "  sense  of  tears  in  mortal 
things,"  which  is  felt  by  all  who  look  with  fearless  and 
V  unconventional  eyes  at  the  pain  and  surprises  of  life. 
\They  exhaust  the  range  of  metaphor  in  trying  to  express 
their  sense  of  its  frailty.  It  is  like  the  grass  or  the  meadow- 
flower,  like  a  passing  shadow,  like  a  fleeing  bird,  like 
yesterday  when  it  is  passed,  like  a  dark  night,  like  a 
breath  that  passes  and  never  comes  back  (90:  4-6,  10; 
103  :  1 5, 1 6 ;  78  :  39).  The  psalmists  are  beset  behind  and 
before  by  enemies.  Throughout  the  whole  length  of  the 
Psalter  you  can  hear  their  stealthy  tread  and  listen  to 
their  venomous  words,  and  watch  them  digging  their  pits 
4 


the  Psalmists  Introduction 


for  the  men  who  are  better  than  they.  And  ever  and 
anon  there  falls  upon  the  ear  the  sob  of  a  breaking  heart 
that  longs  to  fly  away,  and  be  at  rest,  and  lodge  in  the 
wilderness,  far  from  the  stormy  wind  and  tempest  (55  :  6- 
8).  In  such  a  world,  or  at  least  with  such  a  mood  upon 
them,  the  psalmists  feel  their  homelessness ;  they  are  but 
strangers  and  sojourners  in  the  land  (39  112).  They  suf- 
fer and  they  toil,  rising  early,  and  sitting  down  late  to  the 
/evening  meal,  and  eating  the  bread  of  sorrows  (127  :  2). 

v  They  have  no  hope  nor  comfort  but  in  God.  Small 
wonder  that  the  words  of  men  who  looked  into  life  with 
such  stern  sorrow  in  their  eyes  should  have  found  all 

v  through  the  centuries  an  echo  in  the  hearts  of  other  men, 
bowed  by  the  weight  of  grief  or  persecution. 

The  refuge  of  those  men  was  in  God ;  and  more  -per- 
sistently than  any  other  bookjn  the  Bible  does  the  Psalter 
bring  home  to  us  the  overwhelming  sense  of  the  reality  * 
and  personality  of  God.  The  sight  of  his  gracious  face 
was  better  to  them  than  abundance  of  corn  and  wine 
(4  : 6,  7),  and  his  presence  by  the  side  of  the  spirit  that 
was  perplexed  soothed  it  into  peace  again  (73).  The 
"  strangers  and  pilgrims  "  are  yet  in  some  strange  sense 
the  guests  of  God  (23  :  5,  6  ;  36  :  8),  daily  gathering 
around  his  hospitable  table  in  a  world  that  is  full  of  his 
goodness.  From  every  storm  there  is  a  refuge  in  the 
shadow  of  his  wings  (57  :  i),  and  there  the  weary  soul 
can  lie  in  peace  and  look  up  with  a  smile,  like  a  weaned 

5 


Introduction  The  Messages  of 

child  on  the  bosom  of  his  mother  (131  :  2).  The  psalms 
were  written  and  sung  by  men  who  counted  God  their 
friend. 

J  God  is  the  great  reality  of  the  Psalter— almost  more 
real  than  the  grief  and  persecution  which  drove  the  psalm- 
ists to  him.  They  sometimes  forget  their  pain  and  be- 
wilderment when  they  see  it  against  that  "  mercy  of  God," 
which  is  "all  the  day  "  (52  :  i).1  Just  here  the  Book  of 
Psalms  has  a  notable  contribution  to  offer  to  practical 
religion.  So  long  as  sin  and  sorrow  continue  to  form  part 
of  human  experience,  religion  will  continue  to  be  largely 
introspective,  and  there  will  always  be  the  danger  of  for- 
getting the  inspiration  of  the  mountains  and  the  sea  and 
the  "  splendid  breadth  of  the  open  sky. "  There  is  a  mag-  r 
nificent  objectivity  about  the  Psalter  which  comes  as  a 
much  needed  tonic  to  a  too  analytic  type  of  religion.  Not 
without  meaning  are  Psalms  103  ancUo^  placed  together. 
The  simple  juxtaposition  reminds  us  that  the  God  who 
grants  forgiveness  and  healing  is  also  the  God  whose  glory 
is  scattered  about  the  earth — upon  its  hills  and  valleys 
and  seas — and  whose  goodness  finds  food  and  shelter  for 

•*  beast  as  well  as  man.     The  psalms  do  much  more  than  "" 
search  the  depths   of  the  heart,   and  more  is   needed. 
They  take  us  out  into  the  open  air,  and  make  us  lift  up 
our  eyes  to  the  starry  heavens  (8,  19)  and  to  the  moun- 
tains of  God.     There  are  psalms   in  which  man   holds 

1  If  we  adopt  the  reading  of  the  received  text. 

6 


the  Psalmists  Introduction 


hardly  any  place  at  all :  nothing  is  to  be  seen  but  sky  and 
earth  and  the  glory  of  God.  How  bracing,  for  example, 
is  the  psalm  which  describes  the  storm  sweeping  from 
Lebanon  in  the  north  with  its  sevenfold  peal  of  thunder 
across  the  land  to  the  wilderness  of  Kadesh  in  the  south — 
whirling  the  oaks,  shivering  the  cedars,  stripping  the  for- 
ests— while  the  angels  in  heaven  look  on  with  pride  and 
shout  "  Glory  "  !  (29)  Psalms  like  these,  besides  refresh- 
ing the  spirit,  and  enlarging  and  invigorating  our  concep- 
tion of  religion,  will  help  to  recover  for  us  the  lost  art  of 
adoration  (cf.  150). 

In  many  respects,  the  psalms  are  immeasurably  superior 
.,  to  every  other  collection  of  hymns,  and  not  least  in  the 
v    extreme  simplicity  with  which  they  utter  the  noblest  re- 
ligious truth  and  express  the  elemental  things  of  religion. 
Their  simple  words  produce  a  stupendous  impression : 

O  Jehovah,  thy  love  is  in  the  heavens, 
Thy  faithfulness  reacheth  to  the  skies , 

Thy  righteousness  is  like  the  mountains  of  God, 
Thy  judgments  are  a  great  deep  (36  :  5,  6.) 

The  largest  things  in  the  universe  were  the  only  things 
with  which  to  compare  the  justice  and  the  mercy  of  God. 
These  men  were  at  home  with  thoughts  of  infinity  and 
eternity.  In  yet  another  respect  is  the  superiority  of  the 
Psalter  incontestable,  namely,  in  its  emphasis  upon  the 
moral  elements  in  religion.  The  psalms  are  never  flabby 

7 


Introduction  The  Messages  of 

or  sentimental,  but  always  strenuous  and  severe.  They 
believe  and  rejoice  in  the  stately  worship  of  the  temple. 
There  is  no  time  when  the  psalmist  is  so  glad  as  when 
they  say  to  him,  "  We  are  going  to  the  house  of  Jeho- 
vah" (122  :  i).  But  they  never  allow  themselves  to  forget 
that  acceptable  worship  must  be  the  fruit  of  a  true  life, 
and  that  the  only  man  who  dare  ascend  the  holy  hill  is  the 
man  of  clean  hands  and  a  pure  heart. 

The  psalms  are  great  because  they  have  seized  the 
eternal  things.  Most  of  them  spring  from  a  definite  his- 
torical situation,  yet  in  most  cases  the  traces  of  their  origin 
have  utterly  vanished,  and  they  articulate  the  pain  or  glad- 
ness of  the  universal  heart.  Insensibly  does  the  psalmist 
pass  from  the  ruins  of  Jerusalem  to  the  contemplation  of 
the  ruins  of  the  universe  (102).  The  experience  of  hu- 
manity is  concentrated  in  the  Psalter,  which  someone  has 
described  as  "  the  whole  music  of  the  human  heart, 
swept  by  the  hand  of  its  Maker."  That  is  why  age  can- 
not wither  its  infinite  variety,  and  why  on  the  praises  of 
Israel  men  will  lift  up  their  hearts  to  God,  while  the  world 
stands. 


8 


the  Psalmists  Introduction 


II 

SOME    CHARACTERISTICS    OF   HEBREW   POETRY 

I.    The  Form  of  Hebrew  Poetry 

The  principles  that  regulate  the  form  of  Hebrew  poetry 
are  as  unique  as  is  the  poetry  itself.  Almost  all  that  we 
are  rightly  or  wrongly  accustomed  to  associate  with  poetry 
is  characteristically  absent  from  the  poetry  of  the  Bible.  It 
has  no  rhyme,  though  there  are  sporadic  and  insignificant 
traces  of  this.  It  has  no  metre,  at  least  in  the  classical 
sense  of  that  word  :  the  attempt  to  make  out  hexameters 
and  pentameters  such  as  we  find  in  Ovid  and  Theocritus, 
is  hopeless  in  the  face  of  the  facts.  It  has  no  uniform 
strophic  arrangement  in  the  Greek  sense  of  the  word 
strophe — no  regular  recurrence  of  symmetrical  sections 
whose  corresponding  lines  accurately  balance  each  other. 

It  has  not  indeed  these  things,  but  it  has  something 
profounder ;  for  the  Hebrew  cared  more  for  sense  than 
sound.  Instead  of  rhyme  and  metre,  it  gives  us  rhythm 
— not  apparently  of  syllables,  and  not  very  conspicuously 
of  words,  but  rather  of  thoughts  and  things.  This  dis- 
tinguishing feature  of  Hebrew  poetry  was  first  happily 
characterized  by  Robert  Lowth  (1753)  in  his  famous 
44  Lectures  on  the  Sacred  Poetry  of  the  Hebrews  "  as  par- 
allelism, and  the  essence  of  it  is  that  the  second  clause 


Introduction  The  Messages  of 

of  a  verse,  where  there  are  two  clauses,  is  in  some  way 
parallel  to  the  first,  whether  as  a  repetition  of  the  thought 
therein  contained,  or  a  co-ordination  of  an  almost  similar 
thought,  or  a  contrast  with  the  thought  already  expressed, 
or  an  amplification  of  that  thought.  Of  these  four  types 
of  verse,  the  second,  which  is  known  as  the  synonymous, 
and  the  third,  which  is  known  as  the  antithetic,  are  or\ 
the  whole  the  most  frequent  and  important.  An  illus. 
tration  or  two  will  make  the  usage  clear  : 
Synonymous  parallelism : 

(a)  Let  us  break  their  bands  asunder 

And  cast  away  their  cords  from  us  (Ps.  2  : 3). 

(b)  Sun,  be  thou  silent  on  Gibeon 

And  moon,  in  the  valley  of  Ajalon  (Josh.  10 : 12). 

(c)  Saul  hath  slain  his  thousands, 

And  David  his  ten  thousands  (i  Sam.  18  : 7). 

Antithetic  parallelism  : 

(a)  A  wise  son  maketh  a  glad  father, 

But  a  foolish  son  is  the  heaviness  of  his  mother  (Prov.  10 :  i). 

(b)  Jehovah  knoweth  the  way  of  the  righteous, 

But  the  way  of  the  ungodly  shall  perish  (Ps.  i :  6). 

An  illustration  of  synthetic  parallelism,  in  which  a  new 
feature  is  added  to  the  original  picture,  may  be  seen  in  the 
psalm  last  quoted  : 

He  shall  be  like  a  tree  planted  by  the  channels  of  water. 
That  bringeth  forth  its  fruit  in  its  season, 
Whose  leaf  also  doth  not  wither  (Ps.  i  :4). 
IO 


the  Psalmists  .  Introduction 


It  is  fortunate,  or  rather  we  might  say  providential,  that 
the  characteristics  of  Hebrew  poetry  are  what  they  are. 
For,  in  the  first  place,  the  form,  being  so  elastic  and  so 
relatively  little__bound  by  _verbal  considerations,  never 
fetters  the__thought :  all  that  has  to  be  said  can  be  said 
with  a  powerful  and  unconstrained  simplicity.  And  again, 
such  poetry  suffers  next  to  nothing  from  translation  into 
the  rirQsgjnf  other  languages.  Indeed  the  prose  translation 
is  here  the  more  natural  and  faithful.  It  has  been  said — 
and  not  without  some  truth — that  the  Psalter  positively 
loses  as  much  by  being  turned  into  verse  as  Homer  does 
by  being  turned  into  prose.  When  we  think  how  much 
would  have  been  irretrievably  lost  in  the  best  translation, 
had  Hebrew  poetry  been  characterized,  like  the  poetry  of 
modern  languages,  by  rhyme  or  exact  rhythm,  it  is  hardly 
too  much  to  regard  it  as  a  providence  that  the  essence  of 
that  poetry  lies  not  primarily  in  verbal  or  metrical  con- 
siderations, but  rather  in  that  deeper  response^of  thought 
^tojhoygh-t,  which  can  be  reproduced  without  loss  in  the 
"stately  prose  of  another  language. 

We  said  above  that  Hebrew  poetry  has  neither  metre 
nor  strophe  in  the  common  sense  of  those  terms.  This 
is  true,  but  with  certain  limitations.  With  regard  to 
metre,  it  has  been  found  that  the  verses  in  songs  of 
jamentalion  usually  assume  the  form  of  two  lines,  of 
which  the  second  is  shorter  than  the  first,  just  as  in 
the  Greek  or  Roman  elegiac.  This  is  conspicuously  so 
ii 


Introduction  The  Messages  of 

in  the  first  four  poems  of  the  Book  of  Lamentations. 
For  example, 

How  doth  she  sit  so  solitary — 

Once  full  of  people !  (i :  i.) 
I  am  the  man  that  has  known  misery 

Through  the  rod  of  his  wrath  (3 :  i). 

This  metre  is  usually  known  as  the  elegiac,  or  the  qinah 
metre — qinah  being  the  Hebrew  for  a  dirge ;  but  it  has 
to  be  remembered,  on  the  one  hand,  that  this  metre  is  not 
always  used  even  in  a  song  of  mourning  (cf.  2  Sam.  1:19- 
27),  and  on  the  other,  that  it  is  occasionally  used,  as  in 
Psalm  19  : 7  ff.,  where  there  is  no  strain  of  lamentation  at 
all. 

With  regard  to  the  strophe.  Though  anything  like  the 
elaborate  strophic  arrangement  of  a  Greek  chorus  is  alien 
to  the  Hebrew  genius,  there  are  phenomena  which  prove 
conclusively  that  the  Hebrews  did  occasionally  recognize 
a  certain  arrangement  which,  for  want  of  a  better  word, 
we  may  not  unfairly  call  strophic,  though  it  is  equally  cer- 
tain that  it  is  no  regular  constituent  of  Hebrew  verse,  and 
the  attempt  to  discover  it  in  every  psalm  must  be  recog- 
nized as  futile.  But  the  musical  note  Selah — whatever  it 
originally  meant — clearly  indicates  a  pause  of  some  kind 
and  always  coincides  with  a  break  in  the  sense.  Further, 
refrains  occur  at  intervals — though  not  apparently  always 
regular — in  many  of  the  psalms  (46,  56,  57,  59,  107,  136, 
etc.).  Finally,  a  number  of  the  psalms  are  alphabetic 
12 


the  Psalmists  Introduction 


— every  line  (as  in  Pss.  in,  112)  or  every  verse  (as  in 
Ps.  34),  or  every  second  verse  (as  in  Ps.  37)  beginning  with 
a  new  letter.  This  process  receives  its  highest  elabora- 
tion in  the  one  hundred  and  nineteenth  psalm,  in  which, 
within  each  of  the  twenty-two  sections  devoted  to  the 
successive  letters  of  the  alphabet,  each  of  the  eight  verses 
has  the  same  initial  letter.1  These  facts  only  prove,  what 
there  can  never  have  been  any  reason  for  doubting,  that 
the  Hebrews  were  capable  of  grouping  their  thoughts 
together  and  of  creating  a  larger  unit  out  of  the  verses  thus 
grouped  together ;  but  they  do  not  prove  that  they  were 
familiar  with  the  elaborated  strophe  of  the  Greek  drama. 

.  2.   The  Descriptive  Power  of  Hebrew  Poetry 

Quite  apart  from  its  altogether  unique  religious  value, 
Hebrew  poetry  can  justly  claim  its  place  among  the  great 
literatures  of  the  world.  It  combines  a  simplicity  which 
they  seldom  equal  with  a  brilliant  but  chastened  imagina- 
tion which  is  all  its  own.  Its  power  is  nowhere  more 
vividly  seen  than  in  its  descriptions  of  nature,  which  the 
rapt  eyes  of  the  Hebrew  poet  sometimes  see  touched  into 
glad  sympathy  with  redeemed  humanity  and  lit  with  the 
glory  of  the  latter  days.  In  a  word  or  two,  he  can  pro- 
duce the  clearest  pictures  and  the  most  startling  contrasts. 
The  sower  with  his  tear-stained  face  is  transformed  by  a 
touch  into  the  glad  reaper  who  comes  home  with  his  arm 

J  For  illustrations  of  alphabetic  psalms  see  Appendix  I. 


Introduction  The  Messages  of 

full  of  sheaves  (126  :  5,  6).  The  only  marriage-song  in 
the  Psalter  (45)  shines  with  all  the  brilliant  splendor  of  the 
East.  It  opens  the  gates  of  an  ivory  palace  and  shows  us 
trains  of  bejewelled  ladies  who  enter  to  the  ravishing 
sounds  of  music. 

But  it  is  in  his  descriptions  of  nature  that  the  Hebrew 
poet  is  seen  at  his  best ;  for  the  earth  was  his  Lord's,  and 
it  was  covered  with  something  of  his  ineffable  glory.  He 
has  the  tenderest  interest  in  all  animal  life,  and  a  robust 
though  not  subtle  appreciation  of  scenery.  He  delights 
in  the  twittering  of  the  birds,  and  in  the  brooks  that  rush 
down  the  valleys ;  he  has  heard  the  lion  roar,  and  he  has 
looked  with  wonder  upon  the  sea  and  the  great  ships 
(104).  With  awe-struck  eyes,  he  has  watched  the  storm 
when  the  heavens  thundered  and  the  lightning  flashed, 
and  the  black  clouds  poured  down  water  (77  :  17-19).  He 
knows  the  terrors  of  the  sea,  when  the  waves  rise  moun- 
tains high,  and  the  hearts  of  the  travellers  melt  for  fear 
(107  :  23-30).  He  has  seen  the  wistful  eyes  of  the  wild 
beasts,  as  they  looked  up  expectantly  to  Jehovah  for  their 
food  (104  :  21  ;  145  :  15).  The  very  mountains  praise  his 
name  (89  :  12).  For  he  is  the  mighty  Lord,  and  when  he 
draws  nigh  with  his  terrors,  nature  starts  back  in  fear ;  the 
sea  flees,  the  rivers  roll  back,  and  the  hills  tremble  (i  14). 

These  scenes  of  terror  are  often  matched  by  other  scenes 
of  quiet  and  gracious  beauty,  as  when,  in  the  glorious  Mes- 
sianic days,  angels  look  lovingly  down  from  the  windows 
14 


the  Psalmists  Introduction 


of  heaven,  and  righteousness  and  peace  kiss  each  other  in 
a  world  redeemed  (85  : 10-1 1).  Of  almost  startling  beauty 
is  that  other  picture,  where  all  the  land  leaps  into  green  as 
the  wheels  of  Jehovah's  chariot  pass  over  it ;  the  very 
desert  pastures  blossom,  the  happy  hills  are  clothed  with 
lambs,  and  the  valleys  laugh  and  sing  (65). 

3.   The  Themes  of  Hebrew  Poetry 

Practically  all  the  poetry  of  the  Bible  is  religious;  but 
there  are  many  traces  that  Hebrew  poetry  once  dealt,  as 
we  should  expect,  with  many  other  topics  than  religion. 
There  was,  for  example,  war  poetry.  The  warfare  which 
formed  so  conspicuous  a  feature  of  Israel's  early  life,  was 
celebrated  in  stirring  ballads,  a  brief  specimen  of  which  is 
still  extant  in  the  lines  already  quoted  : 

Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands. 

Of  course,  as  Jehovah  was  the  God  of  Israel's  hosts,  much 
of  the  war  poetry  was  necessarily  also  religious  poetry — 
compare  the  songs  of  Deborah  (Jud.  5)  and  Moses  (Ex. 
1 5) ;  and  there  was  a  collection  known  as  the  Book  of  the 
Wars  of  Jehovah.  Then  there  was  the  poetry  which  gath- 
ered about  the  home — such  as  we  still  find  in  fragments 
of  the  so-called  Psalms  of  Ascent,  or  pilgrim  psalms, 
though  here  again  the  religious  touch  is  upon  it  (127  : 
3-5  ;  128  :  3,  4).  Further,  the  marriage-f estiva,  was  cele- 
15 


Introduction  The  Messages  of 

brated  in  poetry,  a  precious  specimen  of  which  has  been 
preserved  to  us  in  the  forty-fifth  Psalm.  One  of  the  no- 
blest songs  in  any  literature  is  written  in  memory  of  the 
dead  and  in  celebration  of  their  friendship  (2  Sam.  i  : 
19-27).  Probably  much  of  the  business  of  daily  life,  most 
of  which  would  then  be  in  the  open  air,  was  accompanied 
by  strains  of  song.  To  this  class  belongs  the  quaint,  but 
difficult,  Song  of  the  Well  (Num.  21  : 17, 18),  and  the  work 
of  the  reapers  and  vintage  gatherers  seems  to  have  been 
cheered  or  sustained  by  snatches  of  song  (Ps.  129  :  8  ;  Is. 
65  :  8).  At  banquets  songs  were  sung  and  poetic  riddles 
were  propounded  (Jud.  14  :  14) ;  and  dirges  were  chanted 
at  funerals.  Of  this  large  variety  of  poetry  it  is  unfort- 
unate that  only  the  smallest  fragments  are  extant;  but 
they  are  enough  to  show  that,  for  the  Hebrew,  life  with  all 
its  common  experiences,  no  less  than  religion,  was  en- 
nobled by  the  ministry  of  song. 

Ill 

SOME   PROBLEMS    OF   THE   PSALTER 

i.  How  the  Psalter  Grew 

It  is  very  plain  that  the  Psalter,  though  properly  enough 
regarded  as  a  unit,  is  in  reality  a  collection  of  groups  of 
psalms.     This  is  admitted,  on  the  face  of  it,  by  the  divis- 
ion into  five  books,  the  concluding  psalm  of  each  book 
16 


the  Psalmists  Introduction 


(41,  72,  89,  106)  being  marked  by  a  doxology,  with  the 
exception  of  the  last  psalm  of  the  last  book,  which  is  itself 
a  doxology.  That  these  groups  once  existed  separately,  is 
shown  by  the  fact  that  occasionally  psalms  from  one  group 
are  repeated  in  another  ;J  had  two  such  groups  been  really 
one  from  the  beginning,  there  would  have  been  no  motive 
for  the  repetition.  It  would  almost  seem,  too,  as  if  each 
group  had  attained  a  certain  canonicity  before  it  was  in- 
corporated in  the  final  collection  ;  otherwise  a  repeated 
psalm  might  easily  have  been  omitted  from  one  of  the 
groups  in  which  it  appeared. 

It  was  supposed  in  ancient  times  that  the  five-fold  divis- 
ion of  the  Psalter  was  intended  to  imitate  the  division  of 
the  Pentateuch.  This  is  probable,  for  it  is  difficult  to  jus- 
tify the  division  on  internal  grounds.  Psalms  105, 106,  and 
107  clearly  form  a  group  by  themselves ;  yet  the  tradi- 
tional division  of  the  Psalter  cuts  into  this  group,  throwing 
105  and  106  into  book  four  and  107  into  book  five.  Nor 
is  it  probably  due  to  an  accident  that  the  number  of 
psalms  in  the  fourth  book  corresponds  exactly  writh  the 
number  in  the  third ;  this  singular  correspondence  can 
only  be  regarded  as  intentional  when  we  consider  the  fact 
just  mentioned,  that  Psalm  106,  the  last  in  the  fourth  book, 
is  inseparably  bound  up  with  Psalm  1 07.  So  far,  at  any 
rate,  as  the  last  two  books  are  concerned,  the  division 
seems  to  rest  on  artificial  grounds  rather  than  on  the  facts. 

1  For  example,  14  =  5*'  «o  :  13-17  =  70  ;  108  =  57  :  7-11  and  60  :  6-12. 
17 


Introduction  The  Messages  of 

Indeed,  it  is  a  fair  question  whether  books  four  and  five 
do  not  in  reality  constitute  only  one  book.  Speaking  gen- 
erally, they  are  more  markedly  liturgical  than  the  other 
books,  and  in  other  ways  they  stand  out  by  themselves 
from  the  rest  of  the  Psalter. 

One  feature  which  they  share  in  common  and  which 
differentiates  them  both  from  the  second  and  third  books, 
is  their  prevailing  use  of  the  word  Jehovah  as  the  name 
of  deity.  The  second  and  third  books,  on  the  other  hand, 
ordinarily  use  the  word  Elohim,  that  is,  God ;  in  the  first 
book,  again,  the  prevailing  word  is  Jehovah.  It  would 
hardly  be  natural  to  suppose  that  this  was  an  accident ; 
but  the  psalms  which  are  repeated  from  one  group  in  an- 
other furnish  proof  positive  that  this  peculiarity  is  actually 
due  to  editorial  revision.  When  the  fourteenth  psalm, 
for  example,  appears  in  the  second  book  as  Psalm  53, 
the  original  Jehovah  is  found  to  have  been  carefully  re- 
placed by  the  word  Elohim.*  The  two  psalms  are  prac- 
tically identical  in  all  but  their  name  for  God,  and  clearly 
it  is  the  place  of  Psalm  53  in  an  Elohistic  collection  that 
has  determined  the  change  in  the  name,  which  we  can 
thus  only  regard  as  deliberate.  Now  this  use  of  Elohim 
characterizes  book  three — or  most  of  it  (to  ps.  83) — as  well 
as  book  two,  and  suggests  that  books  two  and  three  ought 

1True,  the  word  Elohim  also  occurs  in  Ps.  14,  but  only  in  general 
phrases,  where  it  is  natural  and  appropriate;  cf.  v.  i,  "The  fool  hath  said 
in  his  heart,  there  is  no  God," 

18 


the  Psalmists  Introduction 


to  be  considered  together,  just  as  four  and  five  were.  We 
are  the  more  confirmed  in  this  opinion  when  we  find  that 
the  constituent  groups  of  both  books  are  very  similar  ;  in 
both,  for  example,  occur  "  Psalms  of  Asaph  "  and  "  Psalms 
of  the  Sons  of  Korah."  The  result  then  is  to  give  us  a 
division  into  three  groups  instead  of  five  ;  the  first  book, 
Jehovistic;  books  two  and  three,  Elohistic;  and  books 
four  and  five,  Jehovistic. 

These  groups  are  found  again  to  rest  upon  other  shorter 
groups,  some  acknowledged  and  others  easily  discovered 
by  examination.  To  the  former  class  belong  the  psalms 
with  definite  ascriptions,  for  example,  "  of  David. "  What- 
ever these  words  mean,  they  at  any  rate  point  to  a  collec- 
tion, or  collections,  of  psalms  in  some  sense  "  Davidic." 
Other  groups  are  almost  equally  obvious,  for  example,  the 
Pilgrim  psalms,  120  to  134,  and  the  Hallelujah  psalms, 
146  to  150.  The  great  hymn-book  of  the  Hebrew  church 
gradually  grew  out  of  smaller  hymn-books,  and  these 
again  ultimately  rest  on  individual  psalms. 

2.    The  Authorship  and  Superscriptions  of  the  Psalms 

No  problem  seems  so  easy,  and  few  are  in  reality  so 
difficult,  as  to  determine  the  ultimate  origin  of  these  indi- 
vidual psalms.  Many  of  the  superscriptions  seem  to  con- 
tain information,  as  precise  as  it  is  welcome,  with  regard 
to  the  origin  and  occasion  of  the  psalms  to  which  they  are 
attached.  But  it  is  quite  certain  that  the  superscriptions 
19 


Introduction  The  Messages  of 

are  not  original  and  integral  to  the  psalms  themselves,  for 
the  superscriptions  of  the  Greek  version  do  not  quite  agree 
with  those  of  the  Hebrew ;  sometimes  they  assign  to  Da- 
vid (cf.  95)  or  to  other  authors  (for  example,  Haggai  and 
Zechariah,  cf.  146)  a  psalm  which  is  anonymous  in  the 
Hebrew;  and  sometimes  they  add  information  which  is 
not  warranted  by  our  Hebrew  text  (cf.  144,  where  to  "  Da- 
vid," the  Greek  version  adds  "  touching  Goliath  ").  The 
Syriac  version  again  differs  both  from  the  Greek  and  the 
Hebrew.  Had  the  titles  been  original  to  the  psalms,  such 
variety  would  have  been  impossible.  Therefore  it  is  fair 
to  conclude  that  the  titles  are  no  part  of  the  psalms,  but 
were  added  afterward. 

Further,  the  superscriptions  are  sometimes  at  variance 
with  the  explicit  statements  of  the  historical  books.  A 
curious  illustration  of  this  is  found  in  Psalm  34,  whose  su- 
perscription calls  the  Philistine  king,  before  whom  David 
feigned  madness,  Abimelech  instead  of  Achish  (i  Sam. 
21  :  14).  Again,  the  superscriptions  are  sometimes  at  va- 
riance with  the  contents  of  the  psalms  themselves.  For 
example,  Psalm  59  contemplates  a  situation  in  which  cer- 
tain cruel  and  blasphemous  men  go  about  the  city,  whereas 
the  superscription  assigns  it  to  the  occasion  when  David's 
house  was  watched  by  Saul's  emissaries.  In  the  same 
psalm,  the  enemies  of  the  singer  are  described  as  the  na- 
tions, that  is  the  heathen  (cf.  v.  5). 

Nor  can  the  names  of  the  authors  any  more  than  the 
20 


the  Psalmists  Introduction 


occasions  assigned  in  the  superscriptions  always  be  rec- 
onciled with  the  contents  of  the  psalms.  David,  for  ex- 
ample, could  not  have  referred  to  the  temple  as  Jehovah's 
holy  hill  (3  14),  as,  in  his  time,  the  temple  had  not  yet 
been  built.  Still  less  could  Asaph,  a  reputed  contempo- 
rary of  David,  complain  that  that  templehad  been  dev- 
astated (74).  If,  then,  the  superscriptions  are  not  strictly 
reliable,  it  will  be  next  to  impossible  to  determine  precisely 
the  author  of  any  psalm,  and  even  the  occasion  can  only 
be  determined,  if  at  all,  by  an  examination  of  the  psalm 
itself. 

It  may  even  be  questioned  whether  the  Hebrew  phrase 
rendered  "  Psalm  of  David  "  was  originally  intended  to 
imply  authorship,  though  undoubtedly  this  must  have 
been  the  view  taken  by  the  time  the  historical  notices, 
which  appear  chiefly  in  the  second  book,  were  added. 
But  there  are  cases  where  the  idea  of  authorship  is  alto- 
gether excluded  by  the  simple  fact  that  the  psalm  is  as- 
signed not  to  a  man  but  to  a  guild,  namely,  the  sons  of 
Korah,  that  is,  the  Korahitic  guild  of  temple-singers  (cf. 
42  to  49).  The  psalms  so  superscribed  form  a  collection 
which,  for  some  reason  that  we  are  left  to  infer,  was  asso- 
ciated with  this  particular  guild.  In  other  words  this  title, 
together  with  the  kindred  title  "  Psalm  of  Asaph,"  ap- 
pears to  be  a  liturgical  designation,  the  clew  to  which  is 
now  lost.  Possibly  the  title  "  Psalm  of  David"  is  to  be 
similarly  explained,  especially  as  it  is  often  accompanied 

21 


Introduction  The  Messages  of 

by  the  certainly  liturgical  direction  rendered  "  For  the 
Chief  Musician  "  in  our  English  Bibles,  and  the  Hebrew 
preposition  rendered  by  "  of  "  and  "  to  "  is  in  both  cases 
the  same.  It  is  easy,  of  course,  to  see  why  later  ages 
should  have  believed  in  David  as  the  author  of  the  psalms 
with  which  his  name,  for  whatever  reason,  was  associated. 
He  was  known  to  be  a  great  minstrel  and  poet  (cf .  2  Sam. 
i),  an  ardent  worshipper  of  Jehovah,  and  earnestly  bent 
upon  building  him  a  temple ;  and  so  not  unnaturally  he 
came  to  be  regarded  not  only  as  the  father  of  religious 
song,  but  as  the  composer  of  much  of  the  Psalter.  Still, 
a  tradition  so  persistent  as  is  represented  by  the  super- 
scriptions, may  well  have  had  some  basis  in  fact ;  and  it 
is  not  impossible  that  the  Psalter  may  contain  fragments 
of  Davidic  song  (cf.  24  :  7-10),  though  no  one  can  say 
for  certain  where  they  are. 

3.    The  Place  of  History  in  the  Psalms 

The  historical  notices  contained  in  the  superscriptions, 
whether  valuable  or  not,  at  any  rate  furnish  indirect  testi- 
mony to  a  fact  that  should  never  be  forgotten,  namely, 
that  many  of  the  psalms  rise  out  of  definite  historical 
situations.  The  experiences  which  they  reflect  may  be 
personal  or  national,  but  they  are  often  so  graphic  that 
one  is  constantly  under  the  temptation  to  endeavor  to  as- 
sign dates  to  them.  So  far  has  this  tendency  been  car- 
ried by  Hitzig,  who  assigned  the  last  three  books  of  the 

22 


the  Psalmists  Introduction 


Psalter  almost  entirely  to  Maccabean  times,  that  Noldeke J 
expresses  the  sarcastic  hope  that  in  another  edition  of  his 
commentary  on  the  Psalms,  he  will  supply  not  only  the 
year,  but  the  exact  date  of  the  composition  of  each  psalm. 
What  would  we  not  give  to  know  definitely  to  what  day 
the  psalmist  alludes  when  he  wrote,  "  This  is  the  day 
Jehovah  has  made"  (118  :  24)?  There  are  usually  sev- 
eral competing  possibilities ;  and  many  important  periods 
of  Jewish  history  are  so  obscure  that  these  possibilities 
may  be  more  numerous  even  than  we  suspect.  Very  prob- 
ably there  are  heard  in  the  Psalter  the  sad  or  happy  voices 
of  periods  that  have  left  no  other  echo.  Occasionally  the 
situation  in  a  psalm  is  so  graphic  that  our  own  hearts  are 
moved  with  the  powerful  emotion  of  its  early  singers,  and 
yet  the  language  is  so  general  as  to  defy  the  effort  to  as- 
sign it  to  a  particular  date.  The  one  hundred  and  twenty- 
fourth  psalm,  for  example,  fairly  throbs  with  passion. 
The  dreadful  enemies  of  Israel  are  compared  in  turn  to  a 
sea-monster,  rushing  waters,  wild  beasts,  and  cunning 
hunters ;  but  who  the  enemies  were  we  can  only  guess. 
The  search  is  often  further  complicated  by  linguistic  diffi- 
culties. For  example,  it  is  not  always  certain  whether  a 
particular  Hebrew  word  is  to  be  translated  "  the  land  " 
(that  is,  Judah)  or  "  the  earth."  Again  the  word  for  "  the 
arrogant  "  differs  from  the  word  for  "  strangers  "  merely 
by  a  "  tittle  "  ;  and  the  word  for  "  nations  "  (=heathen) 

1  Die  alttestamentliche  Literatur,  p.  129. 


Introduction  The  Messages  of 

has  perhaps  in  some  instances  replaced  an  original  word 
for  "  proud  "  which  is  extremely  like  it.  This  last  circum- 
stance leads  to  immense  difficulty  and  confusion  in  the 
exegesis  of  certain  psalms,  and  leaves  open  widely  differ- 
ent possibilities  of  interpretation. 

But  amid  all  uncertainty  we  may  be  fairly  certain  of 
this,  that  a  nation  so  highly  gifted  in  song  and  religion  as 
Israel  can  hardly  have  allowed  to  pass  uncelebrated  the 
great  occasions  of  her  national  joy  and  sorrow.  We 
know  that  the  bitter  grief  of  the  exile  was  kept  alive  by 
the  flaming  words  of  the  one  hundred  and  thirty-seventh 
psalm ;  and  it  seems  not  unnatural  to  suppose  that  the 
deliverance  of  Judah  from  the  terrors  of  Sennacherib  may 
have  been  celebrated  in  the  forty-sixth  psalm,  especially 
when  we  remember  that  those  were  the  days  of  Isaiah ; 
and  it  is  easy  to  believe  that  the  joy  of  redemption  from 
exile  expressed  itself  in  the  singing  of  the  "  new  song," 
whose  notes  peal  through  the  great  group  of  psalms 
which  proclaim  Jehovah  as  king  (92,  93,  95  to  100).  But 
on  such  a  field  we  cannot  attain  beyond  more  or  less 
probable  conjecture. 

There  is,  however,  one  group  of  psalms,  about  which 
opinion  has  been  almost  unanimous,  that  we  have  in  them 
a  voice  from  the  Maccabean  times  (about  170  B.  C.), 
namely,  44,  74,  79,  83.  In  these  psalms  the  situation  is  de- 
picted with  astonishing  realism,  and  even  with  compara- 
tively minute  detail.  There  the  people  are  not  merely 


the  Psalmists  Introduction 


suffering ;  they  are  the  victims  of  a  religious  persecution 
— "  killed  for  thy  sake  all  the  day  long  "  (44  :  22) ;  the 
enemy  are  not  merely  aliens,  they  are  blasphemers  (79  : 
12).  Above  all,  the  temple  is  cruelly  and  wantonly 
assailed ;  the  woodwork  is  struck  with  axes  and  the  carv- 
ing cut  to  pieces  with  hatchets  (74  :  4  ft.).  Most  of  the 
quite  numerous  indications  seem  to  be  precisely  met  by 
the  assault  of  Antiochus  Epiphanes  in  168  B.  C.  Yet 
the  latest  commentator  on  the  Psalms,  Dr.  E.  G.  King, 
assigns  these  psalms  to  the  age  of  Nehemiah,  nearly  three 
centuries  before.  Such  fluctuation  of  competent  opinion 
ought  to  teach  us  the  complexity  of  the  problems,  and  the 
improbability  of  attaining  irrefragable  conclusions,  but 
it  ought  not  to  blind  us  to  the  important  fact  that  very 
many  of  the  psalms  are  not  only  inspired  by  the  momen- 
tary passion  of  the  singer,  but  rest  upon  the  firm  basis  of 
history. 

4.  Individual  and  Collective  Psalms 

We  said  above  that  the  experiences  reflected  in  the 
psalms  were  sometimes  personal  and  sometimes  national. 
Of  late,  however,  it  has  been  doubted  whether  any  psalm 
represents  a  strictly  personal  experience.  The  speaker  is 
said  to  be  rarely,  if  ever,  the  individual,  but  always  the 
church,  and  the  "  I  "  and  "  my  "  of  the  Psalms  are  not  to 
be  taken  individually  but  collectively.  Now  it  is  true  that 
the  Psalter,  in  some  form,  was  the  hymn-book  of  the  Jew- 

25 


Introduction  The  Messages  of 

ish  church  in  post-exilic  times,  and  that  the  worshipping 
community  appropriated  and  apparently  even  adapted 
earlier  psalms  to  its  own  special  use ;  but  it  is  another 
question  whether  all  the  psalms  thus  sung  had  been  in- 
tended from  the  beginning  to  voice  the  feelings  of  the 
community,  or  whether  some  of  them  had  not  originally 
a  strictly  individual  and  personal  reference.  The  question 
is  by  no  means  an  unimportant  one.  For  example,  Psalm 
16  :  10, 

41  Thou  wilt  not  abandon  my  soul  to  Sheol, 
Neither  wilt  thou  suffer  thy  loving  one  to  see  the  pit," 

if  interpreted  individually,  may l  imply  a  belief  in  personal 
immortality;  whereas,  if  interpreted  collectively,  it  im- 
plies no  more  than  an  assured  faith  in  the  future  of  Israel. 
At  the  first  glance  it  would  seem  that  many  of  the 
references  are  so  minutely  personal  that  any  other  than 
an  individual  interpretation  is  unnatural  and  impossible. 
We  have,  for  example,  references  to  birth  (22  :  9),  youth 
(22  :  5  ;  88  :  15),  age  and  gray  hairs.  It  is  hard  to  believe 
that  such  a  prayer  as  this  : 

"  Even  unto  old  age  and  gray  hairs, 
O  God,  forsake  me  not "  (71  :  18), 

1  We  cannot  positively  say  must,  even  on  this  view :  for  the  verse  may 
only  express  the  individual's  confidence  in  his  recovery  from  severe  illness, 
or  perhaps  in  his  immunity  from  the  sudden  death  which  overtakes  the 
wicked. 

26 


the  Psalmists  Introduction 


can  be  anything  other  than  the  prayer  of  an  individual 
man  for  himself.  Also  there  are  other  references,  so 
definite  and  even  graphic,  to  the  sickness  of  the  singer 
that  it  seems  most  reasonable  to  interpret  them  as  the 
personal  lament  of  a  sufferer  (6  and  38). 

But  here  it  is  easy  to  deceive  one's  self  by  reading  west- 
ern ideas  into  oriental  literature.  It  so  happens  that  both 
these  metaphors  of  age  and  sickness  are  used  in  other 
passages  of  the  Old  Testament  where  the  reference  is  in- 
disputably to  the  collective  Israel. 

Age: 

Gray  hairs  are  here  and  there  upon  him  (that  is,  upon  Ephraim 

or  the  people  of  Israel.     Hosea  7  :  9). 
Hearken  unto  me,  O  house  of  Jacob, 
And  all  the  remnant  of  the  house  of  Israel, 
Who  are  borne  by  me  from  the  womb, 
Who  are  carried  from  the  lap, 
And  even  to  old  age  I  am  the  same, 
And  even  to  gray  hairs  will  I  carry  you  (Isaiah  46  :  3,  4). 

Sickness  : 

From  the  sole  of  the  foot  to  the  head 

There  is  no  soundness  in  it  (that  is,  in  Judah) : 

Wounds  and  bruises  and  festering  sores  (Isaiah  I  :  6).1 

*Cf.  Lowth's  Lectures  on  the  Sacred  Poetry  of  the  Hebrews  (Lect.  VIII 

on  Poetic  Imagery) :     "  On  reading  these  passages,  some,  who  were  but 

little  acquainted  with  the  genius  of  the  Hebrew  poetry,  have  pretended  to 

inquire  into  the  nature  of  the  disease  with  which  the  poet  was  affected ;  not 

27 


Introduction  The  Messages  of 

The  habit  of  personification  is  easy  and  natural  to  the 
Oriental ;  how  easy,  we  see  from  Ezekiel's  elaborate  com- 
parison of  Israel  and  Judah  to  two  faithless  women  (cf. 
23  : 16).  It  was  especially  easy  among  a  people  like  Israel, 
to  whom,  for  long,  the  religious  unit  had  been  not  the 
individual,  but  the  nation.  Such  graphic  metaphors,  then, 
as  we  have  been  considering,  must  not  be  allowed  to  fore- 
close the  question  or  to  divert  us  from  an  investigation  of 
the  so-called  "  I-psalms." 

A  close  examination  of  these  psalms  reveals  facts  which 
conclusively  prove  that  the  collective  interpretation  is  not 
only  possible,  but  often  highly  probable,  and  in  certain 
cases  necessary. 

Much  have  they  afflicted  me  from  my  youth  up 
Let  /Jttz<r/now  say  (Ps.  129  :  i). 

Nothing  could  be  clearer  than  this.  It  is  hardly  less  clear 
in  Psalm  118  :  10,  where 

All  nations  compassed  me  about, 
or  in  27  :  3,  where 

Though  an  host  encamp  against  me, 
My  heart  shall  not  fear  : 
Though  war  arise  against  me 
Yet  will  I  be  tranquil  (27  :  3). 

less  absurdly,  in  my  opinion,  than  if  they  had  perplexed  themselves  to  dis- 
cover in  what  river  he  was  plunged,  when  he  complains  that  '  the  deep 
waters  had  gone  over  his  soul.' " 

28 


the  Psalmists  Introduction 


Nations  do  not  surround,  nor  do  hosts  encamp  against, 
an  individual  man. 

Further,  the  situation  occasionally  changes  within  a 
psalm  so  suddenly — usually  from  entreaty  to  thanksgiv- 
ing, though  sometimes  the  reverse — that  it  is  not  always 
natural  to  explain  the  transition  as  due  to  the  individual's 
sudden  consciousness  of  answered  prayer.  Again,  the 
psalms  in  which  the  singers  assert  their  own  righteous- 
ness (44)  or  call  down  curses  upon  their  enemies  lose 
much  of  that  which  makes  them  offensive  to  the  moral 
sense,  when  they  receive  the  collective  interpretation. 
Further,  the  situation  is  often  conceived  on  a  scale  so 
stupendous,  and  the  consequences  attached  to  the  singer's 
salvation  are  so  far-reaching  that  they  are  altogether  in- 
applicable to  the  individual ;  note,  for  example,  that  it  is  a 
judgment  of  the  nations,  in  which  the  psalmist  prays  to  be 
acquitted  (7  :  7,  8),  and  again,  in  22  :  27,  the  ends  of  the 
earth  are  to  be  converted  to  the  religion  of  Jehovah  by  the 
deliverance  of  the  singer.  These  large  implications  are 
only  satisfied  by  the  assumption  that  it  is  the  church  that 
is  speaking.  This  is  put  beyond  all  doubt  by  the  ease 
with  which  the  psalm  can  glide  from  the  first  person 
singular  to  the  first  plural  (cf.  Lam.  3  :  1-39  sing.,  40  ff. 
plur.),  or  vice  versa  (Ps.  66  :  1-12  plu.,  13-20  sing.). 

There  can  be  no  doubt  that  there  are  more,  probably  far 
*nore,  collective  psalms  than  a  cursory  reading  of  the 
would  lead  one  to  suppose  ;  but  it  is  almost  equally 
29 


Introduction 

certain  that  many  of  the  psalms  were  originally  individual. 
Any  other  interpretation  tends  to  rob  them  of  their  spon- 
taneity and  freshness.  Yet  these  psalms,  like  many  of 
Cowper's  hymns,  which  are  also  so  intensely  individual, 
could  be  fittingly  adopted— in  many  cases  without  change 
— by  the  worshipping  church,  because  a  lyric  which,  ris- 
ing above  temporal  and  local  considerations,  expresses  in- 
dividual emotion  with  power  and  truth,  is  also  an  expres- 
sion of  universal  experience. 


PSALMS    OF    ADORATION 


PSALMS  OF  ADORATION 


INTRODUCTION 

The  name  given  by  the  Hebrews  to  the  Psalter  is  Sepher 
Tehillim,  or  book  of  praises.  It  contains  indeed  many 
songs  besides  those  of  praise — some  of  them  wrung  from 
breaking  hearts.  But  even  in  the  saddest  songs,  with  only 
one  exception  (88)  there  is  an  undertone  of  either  hope  or 
praise ;  and  some  of  the  noblest  songs  in  the  Psalter  are 
altogether  bursts  of  praise.  Sometimes  the  praise  rises 
from  angel  lips  (29  :  9),  sometimes  from  all  the  elements 
and  forces  of  nature  (148  ;  150),  but  oftenest  of  all  from 
grateful  Israel  herself  (103). 

Nature  reveals  the  power  of  Jehovah,  and  as  truly,  though 
less  clearly,  his  love ;  therefore  the  heart  of  the  Psalmist 
was  often  turned  to  songs  of  adoration,  as  he  looked  up  to 
the  sky  or  across  the  earth,  and  saw  there  Jehovah's  might 
"  writ  large."  It  was  he  who  executed  the  stupendous  work 
of  creation  (104),  a  work  inspired  by  love  (33  :  5,  6),  and 
it  is  his  will  that  is  done  in  all  the  marvellous  processes  of 
nature  (147  :  1 5-18).  By  day  and  night  the  sky  is  eloquent 

33 


Introduction  The  Messages  of 

of  his  glory,  with  its  flaming  sun  or  its  myriad  stars  (8  :  19). 
That  glory  flashes  in  the  storm  that  sweeps  across  the 
land  from  Lebanon  to  Kadesh  (29),  and  shines  with  the 
gentler  light  of  love  in  the  bounty  with  which  the  desires 
of  every  living  thing  are  satisfied  (104  :  21  ;  145  :  15). 

It  is  all  the  more  astonishing  that  a  God,  whose  interests 
are  sustained  on  so  magnificent  a  scale,  should  care  for 
so  tiny  and  insignificant  a  creature  as  man ;  and  it  is  this 
"  philanthropy  "  of  God  (cf.  Titus  3  :  4)  which  touches 
the  psalmist  to  his  noblest,  if  not  his  most  brilliant,  flights 
of  adoration.  This  great  God  is  mindful  of  man  and 
visits  him  with  his  grace  (8  :  4).  Indeed  he  makes  it  his 
peculiar  task  to  stoop  from  his  heavenly  heights  and  lift 
the  lowly  out  of  the  dust  (113  :  7)  and  vindicate  the  cause 
of  the  oppressed  (103  :  6).  Especially  does  he  care  for 
Israel,  or  rather  his  love  is  exhibited  with  special  clearness 
in  his  dealings  with  Israel,  to  whom  he  gave  a  revelation  of 
himself  (147  :  19,  20).  The  power  which  planted  the  stars 
in  the  heavens  he  wields  in  behalf  of  his  needy  people 
Israel,  building  her  ruined  city,  healing  her  broken  hearts, 
and  gathering  together  her  scattered  sons  (147  :  2-4).  That 
is  why  history  is  so  supremely  worthy  of  study  (in  12), 
because  it  is  full  of  the  greatness  of  Jehovah — the  great- 
ness of  omnipotent  love.  For  that  loving  will,  which 
moved  in  creation,  has  also  controlled  the  course  of  his- 
tory (33  :  8-n),  and  his  mercy  is  over  everything  that  he 
has  made.  His  kingdom  covers  all  space  and  time  (145) 

34 


the  Psalmists  Psalm  29  :  2 

and  his  throne  is  founded  on  justice  and  pity.  He  gives 
food  to  the  hungry  (145  :  15,  16)  and  forgiveness  to  the 
penitent  (103  :  3),  and  so  tenderly  does  he  care  for  the  in- 
terests of  those  who  worship  him  that  he  is  almost  more 
like  a  father  than  a  king  (103  :  13).  Yet,  in  the  tender- 
ness, we  are  never  allowed  to  forget  the  splendor  of  him 
who  sits  on  his  throne  in  the  heavens,  robed  in  celestial 
light  (104  :  2).  To  the  psalmist,  it  is  not  enough  that  so 
glorious  a  God  be  adored  by  Israel  alone.  His  praise 
must  be  sung  by  all  the  world  from  east  to  west  (113:3), 
by  fire  and  hail,  by  star  and  tree,  by  beast  and  bird,  by 
man  and  maid  (148).  With  a  multitudinous  song  of 
praise  that  rises  from  an  adoring  universe,  everything  that 
has  breath  is  called  upon  to  praise  Jehovah  (150).  Thus 
ends  the  Psalter  —  fitting  conclusion  to  all  the  doubt  and 
sorrow  with  which  so  many  of  its  songs  are  full. 

II 

ADORATION    OF   GOD     AS     REVEALED    IN    NATURE 

I.   Jehovah's  Glory  in  the  Storm  (29) 
Ye  gods  *  in  heaven  above,  ascribe  glory  to  Jehovah,  the  Appeal  t 


Lord  of  you  all  ;  yea,  glory  and  might  ascribe  to  him,  for 

these  are  his  due.     Kneel  ye  before  him  in  holy  array.       *°  Jehovah 

1  Literally,  sons  of  the  gods.  The  reference  is  to  the  superhuman  beings 
—  whether  we  call  them  gods  or  angels  —  over  whom  Jehovah  presides  (cf. 
Job  i  :  6). 

35 


Psalm  29  :  3 


The  Messages  of 


The  storm 
begins.    It 
sweeps 
across  the 
land  (3-9) 


It  reveals 
Jehovah's 
sovereignty 
(10,  n) 


For  his  glory  flashes  in  the  storm.  Look  and  listen  as 
from  north  to  south  it  sweeps  across  the  land,  with  seven- 
fold peal  of  thunder.  It  comes  from  the  sea,  the  great 
waters  of  the  sea.1  Israel's  glorious  God  has  thundered— 
thundered  with  might  and  thundered  with  majesty.  The 
storm  rushes  to  the  mountains  and  shivers  the  cedars,  even 
the  giant  cedars  of  Lebanon.  Yea,  Lebanon  leaps  like  a 
calf  and  Sirion  *  like  a  unicorn.  Rocks  are  cleft  by  the 
lightning's  flames.8  The  storm  leaps  across  the  land  to 
the  wilderness  of  Kadesh,  and  makes  it  tremble.  It  whirls 
up  the  mighty  oaks  *  and  strips  the  forest  bare .  Then  all 
the  astonished  gods,  as  they  watch  the  storm  from  their 
palace  in  the  skies,  burst  into  a  shout  of  praise,  saying 
"  Glory ! " 

From  his  throne  Jehovah  ushered  in  the  storm.5  He 
has  proved  himself  the  majestic  Lord  of  all,  and  he  remains 
Lord  for  ever  and  ever.  This  glorious  God  is  Israel's  God ; 
and  the  strength  he  has  shown  in  the  storm  he  will  impart 
to  his  people,  and  give  them  the  blessing  of  peace. 

1  That  is,  the  Mediterranean ;  or  perhaps  the  sky,  the  waters  above  the 
earth. 

2  The  Phoenician  name  for  Hermon  (Deut.  3  :  9). 

8  Possibly  something  has  dropped  out  of  v.  7,  which  is  unusually  short. 
4  Better,  in  this  context,  than  "  makes  the  hinds  to  calve."    No  conso- 
nantal change  is  necessary. 
6  The  flood  seems  irrelevant  here. 


the  Psalmists  Psalm  104  :  6 

2.    The  Witness  of  the  Heavens  to  His   Glory  (19: 1-6) 

Ceaselessly  the  heavens  tell  their  story  of  the  glory  of  The  contin- 
God,  the  mighty  God  *  who  made  and  sustains  them.  By 
the  noon-day  and  the  midnight  sky  alike  the  silent  tale  J 
is  told,  their  voice a  ringing  out  to  the  end  of  the  world.  <x-6) 
In  the  heavens 3  he  has  set  a  tent  for  the  sun  which,  beam- 
ing like  a  bridegroom  that  steps  forth  from  the  bridal 
chamber,  enters  like  a  hero,  with  joy  upon  his  face,  sweep- 
ing round  the  heavens  from  end  to  end,  and  shedding  the 
heat  of  his  beams  over  all. 

3.   Jehovah's  Goodness  Revealed  in  Creation  (104) 

I  would  call  upon  my  soul  to  bless  Jehovah.  O  Jeho-  The  glory  of 
vah,  my  God,  thou  art  very  great,  clad  in  awful  splendor  in°in'anfmate 
and  covered  with  a  robe  of  celestial  light.  Thou  dost  f 
stretch  out  the  heavens  like  a  tent,  supporting  its  beams 
in  wondrous  ways  upon  the  sea.  From  the  heaven  above 
thou  dost  ride  down  to  earth  upon  the  swift  storm-clouds. 
Thou  makest  the  winds  thy  messengers,  and  the  lightning 
thy  minister.  Thou  didst  found  the  earth  on  pillars  which 
should  sustain  it  unshaken  forever.  The  waters  stood  up 

1  El,  a  word  purposely  chosen  in  distinction  from  Jehovah  (v.  7  ff.),  the 
giver  of  the  law,  who  is  distinctively  Israel's  God. 

*  Instead  of  lint.  Verse  3  by  itself  is  quite  poetic ;  but  in  this  context, 
especially  as  the  metre  is  against  the  verse,  it  is  probably  a  prosaic  inter- 
polation. 

»  Or,  by  a  probable  emendation,  "  in  the  sea." 

37 


Psalm  104  :  6  The  Messages  of 

above  the  mountains,  covering  the  earth  as  with  a  gar- 
ment. But  thy  stern  word  of  thunder  made  them  speedily 
haste  away  to  the  boundaries  which  thou  didst  appoint  for 
them,  to  keep  them  from  returning  to  cover  the  earth. 
Then  the  mountains  with  the  sloping  valleys  rose  up  into 
view,  and  through  the  valleys  between  the  mountains  the 
brooks  began  to  wind  their  way,  which  quench  the  thirst 
of  the  wild  ass  and  of  all  the  beasts,  and  on  whose  banks 
the  birds  twitter  their  song  from  between  the  branches. 
His  kindness  There  is  moisture,  too,  in  abundance  for  the  great  ce- 
llmate1" ^ars  °f  Lebanon,  planted  by  no  human  hand,  where  the 

creation        birds  build  their  nest,  and  the  stork,  whose  home  is  the 
(13-18) 

cypress.     The  wild  goats  roam  on  the  high  hills,  and  the 

conies  hide  among  the  rocks ;  but  even  to  the  hills  thou 
givest  drink  from  the  clouds  above  and  satisfiest  the  earth 
with  rain  and  dew.  Thou  makest  grass  grow  for  the  cat- 
tle ;  thou  suppliest  man  with  wine  and  bread  to  gladden  and 
strengthen  his  heart,  and  with  oil  to  make  his  face  to  shine. 

Activities  of  Thou  didst  make  the  moon  to  determine  the  festival 
seasons» and  tne  sun  has  his  nour  f°r  setting.  Then,  when 
the  dark  night  comes  on,  the  wild  beasts  begin  to  stir,  and 
the  young  lions  with  angry  roar  demand  their  food  from 
God.  But  when  the  sun  rises,  they  go  away  again,  and 
lie  down  in  their  lairs,  and  man  goes  forth  to  toil  in  safety 
till  the  eventide. 

The  wonders  O  Jehovah,  how  many  are  the  works  that  have  come 
from  thy  wise  creator  hand.  The  earth  is  full  of  thy  creat- 

38 


the  Psalmists  Psalm  8 :  i 


ures.  Yonder,  too,  is  the  great  and  spacious  sea,  where  sail 
the  ships,  and  within  whose  waters  are  moving  things,  small 
and  great,  without  number.  There  is  that  strange  mon- 
ster Leviathan,  whom  thou  hast  created  to  play  therein.1 

All  thy  creatures  look  to  thee  for  food  in  due  sea- Dependence 
son,  nor  do  they  look  in  vain ;  for  thou  givest  to  them  Q*d  (a^o) 
with  open  hand,  and  they  gather  and  eat  to  their  heart's 
content.     When  thou  hidest  thy  gracious  face,  they  are 
frightened.     They  die  and  go  back  to  the  dust  whence 
they  came,  when  thou  takest  away  their  breath ;  but  a 
breath  from  thy  lips  creates  them,  and  renews  the  face  of 
the  earth,  as  at  springtide. 

O  may  the  glory  of  Jehovah  revealed  in  creation  abide  Gratitude  to 
forever,  and  forever  may  he  rejoice  in  his  works,  as  of  SSsMhir 
old !    A  glance  of  his  makes  the  earth  tremble  ;  a  touch  JJ-Jja  onjy 

of  his  causes  the  hills  to  smoke.   I  will  celebrate  his  praise  ty  sil\ 

T  (31-35) 
in  music  and  song  as  long  as  I  live.     May  he,  in  whom  I 

delight,  be  pleased  with  this  meditation,  and  from  this  fair 
world,  so  full  of  his  goodness,  may  the  godless  be  blotted 
out !  Bless  Jehovah,  O  my  soul ! 

4.  Nature 's  Testimony  to  God's  Love  for  Man  (8)  2 

O  Jehovah  our  Lord,  how  glorious  is  thy  name  in  all  The  majesty 
the  earth !    I  would  sing  of  thy  splendor  in  the  heavens  ° 

1  Or  "  with  him." 

a  This  psalm  is  a  good  connecting  link  between  the  first  group  of  our 
psalms  of  adoration  and  the  second.     Both  majesty  and  love  are  here. 

39 


Psalm  8  :  2  The  Messages  of 

with  the  stammering  lips  of  a  child — those  heavens  that 
thou  hast  established  as  a  fortress,  to  silence  thy  venge- 
ful foes.1 

His  gracious     When  I  look  at  the  midnight  sky  with  the  moon  and 

sk>nd(e3s,C4)~in  the  myriad  stars  all  hung  there  by  thee,  I  think  in  my 

doSon""   heart'  "  Wnat  is  man»  frail  child  of  the  earth,  that  thou 

(5-8)  thinkest  of  him,  and  visitest  him a  with  thy  grace,  making 

him  but  little  less  than  divine,8  and  crowning  him  with 

glory  and  majesty ;  for  thou  hast  made  him  lord  over  all 

thy  creation,  and  put  all  things  under  his  feet — beasts  tame 

and  wild  every  one,  fowl  that  fly  and  fish  that  cleave  the 

waters. " 

Final  ascrjp-     Now  more  than  ever,  as  I  think  of  this  thy  condescend- 
tbnof  praise  ing  loye>  wouicj  j  humbly  and  gratefully  sing,  "  O  Jehovah, 
our  Lord,  how  glorious  is  thy  name  in  all  the  earth !  " 

1  There  can  be  little  doubt  that  the  text  of  v.  ic  is  faulty.  The  above 
paraphrase  rests  on  Duhm's  ingenious  emendation.  If  the  paraphrase  of 
V.  2  is  correct,  the  reference  will  be  to  the  mythical  enemies  of  Jehovah  in 
primeval  times,  cf.  Pss.  74  :  13  ff. ;  89  :  10  ff. 

8  Ironically  adapted  by  Job  (7  :  17). 

1  Perhaps  the  nearest  equivalent  to  the  idea  of  the  word  in  the  original. 
The  Greek  translation,"  the  angels,"  is,  strictly  speaking,  wrong,  but  gives 
the  idea  tolerably  well.  The  translation  of  R.  V.,  "lower  than  God"  is  im- 
possible, as  God  is  being  addressed. 


the  Psalmists  Psalm  103  :  14 

III 

ADORATION  OF  JEHOVAH  FOR  HIS  LOVE  TO  HIS  PEOPLE 

i.   Jehovah's  Marvellous  Goodness  (103) 

I  would  call  upon  all  the  powers  o?  my  being  to  bless  Jehovah  is 
Jehovah's  holy  name,  in  mindful  gratitude  for  all  that  he  f 
has  done  for  me.     For  he  has  forgiven  all  my  sins,  a 
healed  the  sickness  of  my  soul.1     He  has  redeemed  my 
life  from  the  grave,  and  set  upon  my  head  his  crown  of 
love  and  pity,  and  given  me  good  things  to  my  heart's  de- 
sire,2 so  that,  like  the  eagle,  I  am  young  once  more. 

Jehovah  champions  the  cause  of  the  oppressed,  for  his  His  nature  is 
nature  is  love ;  and  this  he  revealed  long  ago,  both  in  the  (JUJ)1"1  love 
words  that  he  spoke  to  Moses,  and  in  the  deeds  that  he 
did  for  Israel— that  he  was  a  God  of  pity  and  grace,  a 
God  of  abounding  patience  and  love,  who  does  not  chide 
or  cherish  his  anger  for  ever.1    He  has  not  punished  us  as 
our  sins  deserved,  for  over  those  who  fear  him  he  spreads 
the  canopy  of  his  mighty  love.     He  has  put  the  length  of 
the  world  between  us  and  our  sins. 

He  cherishes  toward  us  a  fatherly  pity ;  for  he  knows  Man  is  frail, 
how  weak  and  frail  we  were  fashioned — mortals  whose  of  God  i« 

eternal 
*  On  the  individual  interpretation,  the  sickness  may  be  literal.  (13-18) 

2 The  meaning  of  the  word  rendered  "mouth"  in  the  English  version  is 
not  clear  (v.  5). 
8  Cf.  86 :  15.    These  passages  rest  on  Exod.  34 :  6  f. 

41 


Psalm  103  :  15  The  Messages  of 

*  life  is  like  the  meadow-flower  that  blooms  for  a  little,  and 

then  vanishes  before  the  glowing  wind  that  rushes  up  from 

the  desert.     But  far  other  is  the  end  of  those  who  bear 

Jehovah's  law  in  their  hearts,  for  toward  them  and  their 

offspring  the  love  and  mercy  of  Jehovah  are  eternal. 

He  is  king        Yea,  and  he  is  as  mighty  as  he  is  merciful ;  for  he  is 

father!  bless  Lord  of  all.     From  his  heavenly  throne  he  rules  the  uni- 

kjn('i0"2e*nd  verse.     O  bless  him  then,  ye  valiant  angels  of  his,  that 

obediently  do  his  bidding.     Bless  him,  all  ye  starry  hosts 

of  his,  and  nature  powers  that  do  his  will.     Bless  him,  all 

ye  works  of  his,  far  as  his  sway  extends.     Bless  Jehovah, 

O  my  soul ! 

2.  Nature  s  Manifestations  of  JehovaWs  Love  and 
Power  (147) 

Praise  jeho-      Praise  ye  Jehovah  our  God,  for  it  is  good  and  seemly  to 
omnipotent   smg  his  praises.     He  it  is  who  builds  the  walls  of  Jerusa- 
love  (1-6)      jem>  ancj  gathers  her  outcasts  home,  and  binds  the  wound- 
ed heart,  for  all  power  is  his ;  he  is  the  great  and  mighty 
God  of  infinite  wisdom,  who  names  and  numbers  all  the 
stars.     Those  who  are  bowed  he  helps  up,  but  the  god- 
less he  brings  down  to  the  ground. 

Tehovah's         Sing  songs  of  thanksgiving,  then,  to  him,  and  praise 

feSedTiT1"    him  with  instruments  of  music,  for  he  bringeth  the  black 

nature         clouds  over  the  sky,  which  pour  rain  upon  the  earth  and 

make  the  grass  grow  upon  the  hills  for  the  cattle  and  herb 

42 


the  Psalmists  Psalm  33  :  4 

for  the  service  of  man.  1    Even  the  ravens  he  feeds  when 
they  cry. 

Jehovah  cares  naught  for  things  of  pride  and  strength.  As  he  loves 
It  is  not  in  the  mighty  war-horse  nor  in  the  fleet  runner 
that  he  delights,  but  in  those  who  fear  him  and  trust  in 
his  love. 

O  Jerusalem,  praise  Jehovah  thy  God,  for  he  makes  thy  His  good- 
gates  strong  and  brings  peace  to  thy  borders.  He  blesses  Jerusalem 
thy  people  and  feeds  them  with  rich  and  abundant  fare.  (™-*4) 

He  sends  forth  his  word  2  like  an  angel,  and  swiftly  it  The  revela- 
runs  to  the  earth,  bringing  the  showers  of  fleecy  snow,  power  in* 


and  scattering  the  hoar-frost  like  ashes,  throwing  down 
ice  like  crumbs,  and  freezing  the  very  waters.  Again  he 
sends  forth  his  angel-word,  which  raises  a  wind  that 
thaws  the  waters  so  that  they  flow  again. 

Jehovah's  word  is  mighty  in  revelation  as  in  nature  ;  The  revela- 
and  that  mighty  word  of  his  revelation  he  has  given  to  ^  °0  Israel 
Israel  alone  ;  for  only  to  her,  and  not  to  another,  has  he  ^s-20) 
imparted  a  knowledge  of  his  law.     Praise  ye  Jehovah. 

3.  Jehovah  the  Preserver  of  his  People  (33) 

O  Israel  !  sing  glad  songs  of  praise  to  Jehovah  —  for  Call  to  Israel 
this  is  seemly  —  and  play  upon  the  cithern  and  harp.    Sing  j^ 
a  new  song  and  play  loudly  to  the  sound  of  the  trumpet. 

For  the  promises  of  our  God  to  his  people  are  sure,  and 

1  So  the  Greek  version.    The  verse  is  a  quotation  from  104  :  14. 
*  The  word  is  personified. 

43 


Psalm  33  :  4  The  Messages  of 

His  pur-       faithfully  he  performs  them.    His  reign  is  just  and  kind, 
poses  are      ^  ^  ^  ^s  deljght  to  judge  justiy>  and  the  earth  is  full  of 

(*'  5)  his  kindness. 

His  love  is        His  love  is  as  old  as  creation,  when  he  made  the  heavens 
with  tneir  starry  hosts,  and  by  that  love  he  still  evermore 


sustains  and  preserves  the  world,  keeping  the  waters  of 
(6-9)  the  sea  in  their  place.     Before  this  mighty  God,  the  God 

of  Israel,  it  is  meet  that  every  knee  should  bow  in  reverent 
fear  ;  for  he  it  was  who  called  the  world  into  being. 
His  love  As  his  will  was  done  in  creation,  so  must  it  also  be  done 

preservation  in  history.  Therefore  the  purposes  of  the  peoples  who 
fronTher  oppose  him  he  utterly  confounds,  while  his  own  purposes 
enemies  stand  forever,  and  fulfil  themselves  throughout  the  gen- 
erations. O  how  happy  is  the  people  that  has  him  for 
their  God  —  the  people  he  has  chosen  for  himself.  From 
his  dwelling-place  in  heaven  he  looks  down  upon  the 
earth,  and  all  the  people  upon  it  ;  and  he  sees  the  secret 
thoughts  of  all  the  hearts  which  he  has  made,  and  frus- 
trates the  purposes  of  those  that  are  opposed  to  him, 
blessing  the  people  whose  trust  is  in  him  alone.  For  an 
army  cannot  save  a  king,  nor  can  strength  insure  a  war- 
rior the  victory  ;  and  even  the  help  of  a  powerful  war- 
horse  is  vain.1 

1  It  is  difficult  to  say  whether  this  is  a  general  or  a  particular  assertion.  If 
the  verses  (16,  17)  have  some  definite  situation  in  view,  as  it  would  rather 
seem,  the  mention  of  the  king  would  make  the  psalm  almost  certainly  pre- 
exilic. 


the  Psalmists  Psalm  115  :  n 

But  see !  all  true  help  comes  from  Jehovah.     He  gra-  May  this 
ciously  watches  over  all  who  fear  him  and  hope  in  his^e00" 
love,  preserving  them  from  pestilence  and  famine.   There-  (l8'22) 
fore  with  glad  and  reverent  confidence  we  wait  for  Jeho- 
vah ;  our  help  and  defender  is  he.     O  our  God  !  let  thy 
mercy  rest  upon  us,  according  as  we  hope  in  thee. 

4.    Jehovah's  Incomparable  Power  and  Love  (115) 

When  we  beseech  thee  to  reveal  thy  glory,  O  our  God,  vindicate 
it  is  not  for  our  sake,  but  for  thine  own,  that  the  con-  naml!°oou5 
stancy  of  thy  love  to  Israel  may  be  plain  to  all  the  world,  ^J^ 
and  that  the  heathen  may  no  longer  challenge  us  to  prove 
that  we  have  a  God.     Our  God  is  invisible,  for  his  home 
is  in  the  heavens ;  but,  unlike  the  heathen  gods,  he  is  om- 
nipotent ;  all  that  he  wills  he  does. 

The  heathen  idols  are  silver  and  gold,  the  work  of  men's  impotency 
hands.     They  have  mouths  that  cannot  speak,  eyes  that  heathen 
cannot  see,  ears  that  cannot  hear  a  prayer,  nostrils  that gods  (4~8) 
cannot  smell  the  savor  of  sacrifice,  hands  that  cannot  feel, 
feet  that  cannot  walk,  and  throats  from  which  no  sound 
can  come.     May  those  who  make  them  and  those  who 
trust  in  them  become  impotent  as  they  ! 

But  far  other  is  Israel's  God.     Ye  people,  priests,  and  Jehovah  is 
proselytes,  trust  all  of  you  in  Jehovah,1  for  helper  and  de-  J™^ 
fender  is  he.a 

1  The  Greek  version  reads  in  v.  9  ff .,  Israel,  etc. ,  hoped  in  the  Lord— a 
fact,  not  an  appeal.  *  Note  the  refrain  in  the  original. 

45 


Psalm  115  :  12 


The  Messages  of 


Jehovah  re- 
members 
and  blesses 
his  own 
("-IS) 


The  living 
will  bless 
Jehovah 
(16-18) 


The  great- 
ness!  f nd 


Yea,  he  is  mindful  of  us,  and  he  will  bless  us,  one  and 
all — people,  priests  and  proselytes  too,  both  high  and  low. 
May  Jehovah  multiply  and  bless  you  !  for  he  is  the  mighty 
creator  of  heaven  and  earth. 

The  heaven  is  his  home,  but  the  earth  is  his  gift  to 
men  ;  and  by  the  living  men  upon  it,  not  by  the  silent  dead 
beneath  it,  shall  he  be  praised.  So,  as  for  us,  we  will 
bless  Jehovah,  now  and  evermore.  Praise  ye  Jehovah. 

5.  His  Goodness  Shown  in  Israel's  Redemption  (in)1 

I  will  give  thanks  to  Jehovah  with  all  my  heart  in  the 
congregation  of  Israel  the  upright.  For  our  history  is  full 
of  his  grace  and  power.  Great  are  his  deeds  and  worthy 
of  study  by  all  who  love  them.  Glorious,  majestic,  and 
eternal  is  his  salvation.  He  has  made  his  marvellous 
deeds  to  be  forever  remembered.  He  is  full  of  grace  and 
pity.  Food  he  gives  to  those  who  fear  him ;  he  is  ever 
mindful  of  his  covenant.  He  revealed  his  power  to  his 
people  by  giving  them  Canaan  for  an  inheritance.  All 
that  he  does  is  faithful  and  right :  all  that  he  ordains 
abides  eternally  sure  and  steadfast,  and  is  executed 
with  unswerving  justice.  He  redeemed  his  people  out  of 
Egypt,  and  thereafter  gave  them  the  law  to  obey  forever. 

1  An  alphabetic  psalm.     The  alphabetic  arrangement  makes  it  quite  cer- 
tain that  the  initial  "  Hallelujah  "  is  no  part  of  the  original  psalm.     There 
is  seldom,  if  ever,  a  strict  sequence  of  thought  in  the  alphabetic  psalms. 
For  illustrations  of  alphabetic  psalms,  see  Appendix  II. 
46 


the  Psalmists  Psalm  145  :  3 

Holy  and  awful  is  he  ;  to  acknowledge  him  is  the  essence 
of  wisdom  :  the  men  who  do  this  are  men  of  insight.  His 
praise  endureth  forever. 

6.  Jehovah's  Love  to  the  Lowly  (113) 

Praise  Jehovah,  ye  his  servants,  praise  his  name.  Praised  be 
Blessed  be  his  name,  now  and  forever.  Praised  be  his  iS^id 
name  by  all  peoples  from  east  to  west.  over  (x'3> 

Exalted  is  he  above  the  whole  world,  exalted  his  glory  For  though 
beyond  the  heavens.     What  god  is  like  Israel's  God,  who 
from  his  lofty  throne  in  heaven  looks  down  to  the  earth 
upon  the  crushed  and  needy,  and  raises  them  up  from  the  (4-9) 
dust  and  dunghill,  and  places  them  by  the  side  of  the  nobles 
of  his  people  ?     He  assures  the  barren  woman  of  a  home,1 
and  makes  her  the  happy  mother  of  children. 

7.  An  Invocation  (117) 

Let  all  the  world  praise  Israel's  God,  for  his  love  and  Calito  praise 
constancy  toward  us  are  mighty  and  everlasting.  ^'  ^ 

IV 

ADORATION    OF   JEHOVAH 's    GLORIOUS    KINGDOM 
I.   Jehovah's  Just  and  Gracious  Rule  (i45)3 

I  will  extol  thee,  my  God,  O  King,  forever,  and  praise 
thy  name  continually.     Thy  greatness  is  unsearchable, 

1  That  is,  apparently,  prevents  her  dismissal.        2  An  alphabetic  psalm. 

47 


Psalm  154  :  3  The  Messages  of 

Thine  is  the  and  thou  art  worthy  of  all  praise.  One  age  proudly  tells 
to  another  the  story  of  thy  mighty  works.  They  tell  with 
'joy  the  wondrous  tale  of  thy  glorious  and  terrible  deeds, 

C1-21)  in  which  was  revealed  thine  abundant  and  memorable 
love :  and  their  story  of  thy  great  and  wondrous  works  I 
too  will  ponder  and  tell.  Thou  art  a  God  of  grace  and 
pity,  of  great  patience  and  love,  kind  and  pitiful  toward 
all  that  thou  hast  made.1  All  thy  works  praise  thee,  thy 
saints  bless  thee,  telling  to  the  world  of  thy  might  and  thy 
glorious  kingdom,  whose  sway  is  everlasting.  Thou  art 
faithful  in  all  thy  words,  and  gracious  in  all  thy  deeds,3 
supporting  those  who  fall,  and  lifting  those  who  are  bowed 
down,  in  due  season  supplying  from  thine  open  hand  the 
needs  of  all  thy  creatures,  as  they  turn  to  thee  with  ex- 
pectant eyes.  In  deed  and  word  thou  art  gracious  and 
kind,  ready  to  hear  the  cry  of  all  who  call  upon  thee  in 
sincerity,  ready  to  help  and  satisfy  and  save.  All  who 
love  thee  thou  dost  preserve,  but  the  wicked  thou  dost 
destroy.  May  praise  and  blessing  rise  to  thy  holy  name, 
not  from  my  lips  alone,  but  from  the  hearts  of  all  men 
everywhere  forever ! 

2.  Jehovah  the  Unfailing  Protector  (146) 

Jehovah  I  would  call  upon  my  soul  to  praise  Jehovah  my  God, 

confidence*   I  would  praise  him  in  song  as  long  as  I  live.     For  he 

1  V.  8,  cf.  103  :  8.        2  This  verse  is  added  from  the  Greek.     It  represents 
the  »-stanza,  which  is  wanting  in  the  Hebrew. 
48 


the  Pscefmists  Psalm  148  :  6 

is  God  Almighty,  and  worthy  of  all  confidence.  It  is 
folly  to  put  confidence  in  princes,  who  are  but  impotent 
mortals,  with  bodies  that  return  to  the  dust  and  purposes 
that  perish  when  the  breath  of  life  is  gone. 

But  happy  is  the  man  whose  hope  and  help  are  in  the 
God  of  Israel,  the  great  creator  of  heaven  and  earth,  the 
sea,  and  all  that  is  in  them.  He  is  ever  faithful  to  the 
cause  of  the  oppressed :  he  feeds  the  hungry,  and  sets 
the  prisoners  free.  He  gives  sight  to  the  blind,  and  he 
raises  the  fallen.  He  loves  the  righteous,  defends  the 
stranger,  sustains  the  orphan  and  the  widow ;  but  the 
godless  he  turns  into  paths  that  lead  to  ruin.  O  Zion,  thy 
God  is  King,  world  without  end. 


V 


i.    The  Universal  Acclaim  (148) 

Let  heaven  and  earth  and  all  that  is  therein  praise  Je- Praise  jeho- 
hovah  for  his  redemption  of  Israel. 

Praise  him  from  the  heavens  on  high,  all  ye  his  angel  (x~6) 
hosts,  sun  and  moon  and  stars  of  light,  ye  highest  heavens, 
together  with  the  heavenly  ocean .  Praise  ye  Jehovah's 
name,  for  by  his  command  ye  were  ushered  into  being, 
and  by  his  power  ye  eternally  stand  in  obedience  to  his 
law,  which  ye  may  not  transgress. 

49 


Psalm  148  :  7          The  Messages  of  the  Psalmists 
Praise  jeho-     Praise  Jehovah  from  the  earth  :  the  deep  and  its  mon- 

vah,  all  that  _  ,  ,     .,  , 

is  on  earth,   sters,  fire  and  hail,  snow  and  vapor,  stormy  wind  that  does 
fnlniSatend  his  bidding,  mountains  and  hills,  fruit-trees  and  cedars  all, 
(7-12)          beasts  wild  and  tame,  things  creeping  and  winged.     And 
last  and  highest  of  all  let  man r  join  in  the  universal  ac- 
clamation :  kings  and  peoples  all,  princes  and  judges  all, 
youths  and  maidens,  old  and  young.     Praise  ye  Jehovah, 
for  his  name  alone  is  exalted :  his  glory  stretches  over 
earth  and  heaven.     He  has  advanced  to  honor  the  people 
he  loves,  even  Israel,  whom  he  has  brought  into  fellowship 
with  himself,  and  they  praise  him,  one  and  all. 

2.  A   Triumphant  Burst  of  Praise  (150) 

Universal  Praise  God  in  his  heavenly  sanctuary.  Praise  him  in 
his  mighty  firmament.  Praise  him  according  to  his 
mighty  deeds  and  his  abundant  greatness.  Praise  him, 
ye  priests,  with  the  trumpet.  Praise  him,  ye  Levites  with 
the  harp  and  cithern.  Praise  him,  ye  women,  with  the 
timbrel.  Praise  him,  ye  people  all,  with  dance  and  stringed 
instrument  and  pipe,  with  the  clear  and  clashing  cymbals. 
Let  everything  that  breathes  praise  Israel's  God. 

1  Man  last,  as  in  Genesis  i. 


5° 


PSALMS  OF  REFLECTION 


PSALMS   OF  REFLECTION 


INTRODUCTION 

To  judge  by  their  extant  literature,  and  by  the  general 
cast  of  their  mind,  the  Hebrews  had  no  genius  for  specu- 
lative thought.  Sustained  reflection  of  any  kind  seems  to 
have  been  alien  to  them  ;  and,  when  we  do  find  some- 
thing approaching  to  it,  as  we  do  in  the  Book  of  Job,  it 
concentrates  itself  upon  the  problems  of  moral  experience. 
But,  though  there  is  little  connected  discussion,  there  is, 
in  the  psalms,  many  a  swift,  deep  glance  into  the  prob- 
lems, which  shows  how  keenly  they  were  felt  by  the  more 
earnest  spirits  of  Israel  (73  :  21).  Life  was  felt  at  times 
to  be  fleeting  and  empty,  like  a  breath  or  a  phantom  (39  : 
5,  6),  frail  as  a  dream  or  a  wild  flower  (90).  Men  who 
looked  frankly  at  it  with  the  desire  to  find  the  presence  of 
God  there  and  the  recognizable  operations  of  divine  law, 
had  often  to  confess  that  their  hopes  were  not  satisfied  by 
the  facts. 

The  ugliest  of  those  facts  was  the  presence  of  the 
wicked  (104  : 35  ;  139  : 19  ff.),  and  the  most  torturing  was 

53 


The  Messages  of 

his  prosperity.  The  background  of  the  psalms,  against 
which  the  sorrowful  figures  of  the  psalmists  stand  out, 
is  anything  but  an  attractive  one.  There  the  cruel  are 
gathered  together,  and  the  immoral,  and  the  unbelieving, 
swaggerers  and  traitors  and  liars— a  motley  crowd  of 
knaves  and  fools.  Indeed,  to  the  Hebrew,  the  knave  is 
the  fool :  nothing  is  so  stupid  as  atheism  and  immorality 
(14  :  i  ;  82  :  5).  They  make  the  life  of  the  psalmists  a 
bitter  struggle,  and  area  sore  stumbling-block  to  a  radiant 
faith.  The  psalmists  look  up  to  heaven  with  tears  upon 
their  faces ;  but  when  they  look  up,  they  see,  though  afar 
off,  the  answer  incarnate.  For  the  ultimate  answer  to  all 
the  moral  anomalies  of  which  the  world  is  too  full  is  that 
"Jehovah  is  in  heaven;  and  his  eyes  behold  men"  (11  : 
4).  He  does  more  than  behold ;  he  remembers  and  will 
punish  the  evildoer  with  all  the  terrors  of  his  omnipotence 
(n  :  6).  The  easy-going  sceptic  he  will  make  to  tremble 
(14  :  i,  5),  and  as  for  the  lying  and  treacherous  braggarts, 
he  will  tear  them  out  of  their  tents  and  root  them  out  of 
the  land  of  the  living  (52  :  5).  With  a  God  like  this,  who 
can  make  himself  so  terribly  felt,  the  psalmist  may  well 
counsel  his  soul  to  silent  submission.  The  champions  of 
oppression  shall  fall  (82  :  7),  and  very  often  by  their  own 
devices  (7:15,  16).  t 

Not  only  in  the  certain  and  often  obvious  doom  of  the 
wicked  does  the  righteous  find  an  answer  to  the  doubts 
of  his  heart,  but  he  has  a  positive  satisfaction  of  his  own. 
54 


the  Psalmists 

His  life  is  watched  over  by  a  divine  providence.  God 
does  not  forget  his  "  pilgrim  and  stranger  " ;  he  acts  as 
his  host,  his  shepherd  (23),  his  sentinel  (121).  Either  by 
himself  or  through  the  ministry  of  his  angels  (34  :  7 ; 
91  :  11),  he  preserves  from  peril  the  soul  that  trusts  him  : 
neither  demons  nor  war  nor  pestilence  can  lay  their  cruel 
ringers  upon  him  (cf.  34  :  17).  Besides  the  inner  stead- 
fastness which  comes  from  trust  (112  17),  and  besides 
the  blessed  consciousness  of  having  God  for  his  portion 
(16:5),  he  has  often  also  that  other  satisfaction — so  dear 
to  the  Old  Testament  upon  all  but  its  very  highest  levels 
— of  enjoying  an  outward  prosperity  (i).  He  is  happy, 
prosperous  (112)  and  long-lived  (34: 12  ;  91  :  16;  128  : 6), 
has  a  fruitful  wife  (128),  strong  sons  and  comely  daugh- 
ters, and  abundance  of  sheep  and  oxen  (144  : 12-15). 

It  is  well  that  there  were  men  whom  so  simple  a  solu- 
tion did  not  satisfy — men  to  whom  it  was  only  too  plain 
that  they  might  innocently  suffer  (44:17-22),  that  the 
righteous  did  not  always  dwell  in  peaceable  possession  of 
a  promised  land,  nor  were  the  wicked  always  overtaken 
by  swift  destruction  (37).  Wherein,  then,  did  these  pro- 
founder  spirits  find  their  consolation  ?  They  found  it  in 
the  faith  that,  for  the  righteous  at  least,  death  was  not  the 
end,  that  God  would  not  abandon  their  soul  to  Sheol,  but 
would  redeem  them  from  the  power  of  the  grave  and  take 
them  to  himself  (49  :  15) ;  and  the  noblest  spirit  of  them  all 
found  "  a  stronger  faith  his  own  "  in  the  sweet  assurance, 

55 


The  Messages  of 

which  the  world  could  neither  give  nor  take  away,  that  even 
in  this  life,  God  was  always  with  him : 

Nevertheless  I  am  continually  with  thee  (73 :  23). 

For  average  piety,  the  knowledge  of  the  divine  will  was 
mediated  by  Scripture,  which  was  regarded  in  post-exilic 
times  as  God's  unique  gift  to  Israel,  by  which  he  dis- 
tinguished her  above  every  other  nation  in  the  world 
(147  : 19,  20).  The  "  law,"  as  it  is  called — chiefly  no 
doubt  what  we  now  call  the  Pentateuch — was  all  but 
worshipped  (119:48)  and  its  praises  are  sung  now  in 
simple  (i),  now  in  elaborate  verse  (119),  which  shows 
how  long  and  lovingly  men  meditated  upon  it,  and  how 
devoutly  they  believed  it  to  be  the  lamp  of  their  feet  and 
the  light  of  their  path.  One  of  the  marks  of  the  good  man 
is  that  he  meditates  upon  it  day  and  night  (1:2). 

The  good  man  is  elsewhere  more  particularly  defined 
and  characterized  both  upon  his  negative  and  positive  side. 
He  is  sincere,  and  straightforward,  just  in  word  and  deed, 
incorruptible  and  above  the  temptation  to  slanderous 
gossip,  clean  of  heart  and  pure  of  hand  (15:1-5;  24  :  3, 
4  ;  34 : 13,  14).  It  is  to  the  everlasting  glory  of  the  Psal- 
ter that,  though  much  of  it  was  composed  for,  and  all  of 
it  employed  in  the  temple  worship,  where  rite  and  sacrifice 
played  so  conspicuous  a  part,  it  repeatedly  and  deliber- 
ately repudiates  the  efficacy  of  mere  sacrifice.  Sacrifice 
might  be  a  useful  and  even  an  important  adjunct  of  wor- 

56 


the  Psalmists  Psalm  1 1  :  6 


ship  ;  but  on  any  view  of  the  teaching  of  the  three  psalms 
in  question  (40,  50,  51),  it  is  not  indispensable ;  and  those 
who  bring  to  their  sacrifice  thievish  hands  or  slanderous 
lips  or  adulterous  hearts,  are  warned  that  it  is  their  doom 
to  be  torn  in  pieces  (50  : 16-22). 

II 

REFLECTIONS   ON  THE  MORAL  ORDER   OF   THE   WORLD 

I.     The  Courage  of  the  Man  of  Faith  (n) 

My  God  is  my  refuge.     Why  then  do  ye  tell  me  to  flee,  The  speech 
like  a  bird,  for  refuge  to  the  hills  ?     Ye  seek  to  make  me  ard^y™" 
play  the  coward.     Look,  ye  tell  me,  the  godless  are  just 
about  to  shoot.     They  are   bending  their  bow.     Their 
arrow  is  already  on  the  string,  to  be  secretly  shot  at  the 
upright.      The  pillars  of  law  and  order  are  being  torn 
down  :  and  what   has  the  good  man,  for  all  his  virtue, 
been  able  to  accomplish  ? 

Such  is  your  cowardly  speech  ;  but  it  does  not  affright  The  tri- 
me.     For  my  God  is  just  and  omnipotent,  he  sits  en-JJ 
throned  in  his  heavenly  palace.     His  eyes  wander  over  the  (4'7> 
earth  ;  he  watches  and  weighs  the  deeds  of  men — of  the 
good  and  the  bad  alike  ;  and  to  each  he  will  give  his  due 
reward.     With  the  champion  of  wrong,  whom  he  hates,  he 
will  deal  as  he  dealt  with  Sodom  and  Gomorrah,  raining 

57 


Psalm  1  1  :  6 


The  Messages  of 


coals,  fire,  and  brimstone  upon  them,  and  pursuing  them  * 
with  the  hot  breath  of  the  desert  wind.  But  a  gracious 
destiny  awaits  the  upright  ;  for  the  faithful  Jehovah  loves 
to  show  himself  faithful,  and  for  reward  they  shall  behold 
his  face. 

2.      The  Folly  of  Denying  God  (14)  a 

Prevailing        Very  plainly  has  God  shown  the  folly  of  denying  his 

Immorality'1  presence  in  human  affairs.     For  there  were  some  who  in 

('-3)  their  folly  thought  in  their  hearts  that  there  was  no  God, 

and  their  impious  creed  8  expressed  itself  in  corrupt  and 

odious  conduct.     But  Jehovah  was   watching   from   the 

windows  of  heaven  to  see  if  there  were  any  men  of  sense, 

any  who  cared  for  God.     But  no  !  one  and  all  they  had 

gone  astray,  and  become  corrupt.     There  was  not  a  man 

who  did  good  —  not  so  much  as  one. 

The  divine  But  one  day  those  sinners  were  brought  to  their  senses, 
and  made  to  feel  Jehovah's  heavy  hand.  They  had  cruel- 
ly oppressed  their  brethren.4  They  had  eaten  Jehovah's 

1  Literally,  the  scorching  wind  is  the  portion  of  their  cup,  that  is,  to  drink. 
As  this  is  a  metaphor  for  destiny,  the  above  paraphrase,  involving  a  dif- 
ferent figure,  gives  the  general  sense. 

a  This  psalm  is  repeated  in  book  two  as  Psalm  53.  The  variations  between 
14  :  6  and  53  :  5  are  due  to  textual  difficulties,  and  rest,  no  doubt,  upon  a 
common  original. 

s  Practical,  not  theoretical  atheism  :  cf.  Zeph.  i  :  12. 

4  Some  think  that  heathen  oppressors  are  meant,  but  40  does  not  support 
that  conclusion. 

S8 


the  Psalmists  Psalm  36  :  4 

bread,1  while  they  had  not  called  upon  his  name.  At  last 
the  blow  fell ;  and,  in  their  consternation,  they  were 
forced  to  see  that  God  is  with  the  righteous.  Their  cruel 
designs  against  the  poor  were  brought  to  shame,8  for 
Jehovah,  whom  the  oppressors  denied,  interposed  to  save 
them. 

O  how  glad  would  we  be  if  only  the  God  whose  temple  Prayer  for 
is  on  Zion's  hill  would  come  forth  to  change  our  fortunes,  UM(7) 
and  show  himself  our  saviour. 


3.     The  Triumphant  Power  of  Divine  Love  (36) 

The  rise  and  progress  of  sin  is  after  this  manner.     First  The  rise  and 
it  utters  its  oracular  word  in  the  bad  man's3  heart,  and  he S™fJ!*)S of 
has  no  fear  of  God  to  deter  him  from  cherishing  it.     Then 
it  goes  on  to  flatter  him  in  his  own  eyes.     .     .     . 4    After 
that,  the  hidden  thought  passes  into  speech,  and  utters 
itself  in  evil  and  deceitful  words.     Then  the  sinner  ceases 
to  act  with  prudence :    he  plots  deliberate  mischief,  en- 
ters on  a  course  of  wrong,  and  finally  learns  to  love  the 
evil. 

1  So  Duhm,  cf.  Lev.  21 :  22.  Baethgen  suggests  "  had  devoured  a  people 
already  devoured  by  war,"  and  refers  the  punishment  hinted  at  in  w.  4-6  to 
the  deportation  in  597  B.C.  (cf.  2  Kings  24 :  12-16). 

8  Emended  text. 

8  Septuagint,  "his,"  not  "my." 

*  It  seems  quite  impossible  to  translate  2b  satisfactorily. 

59 


Psalm  36  :  5  The  Messages  of 

The  ever-  Yet  the  ultimate  triumph  shall  not  be  his;1  for  thou, 
abSourfdfng  Jehovah,  art  mindful  of  thine  own.  Thy  rule,  which  is 
J°y®jof  God  merciful  and  just,  stretches  throughout  the  universe.  Thy 
faithful  love  reaches  to  the  sky.  Thy  judgments  are  deep 
as  the  ocean  and  firm  as  the  mountains.  Thou  art  the 
saviour  of  man  and  beast.  How  precious  is  thy  love,  O 
God !  In  thy  protecting  providence  we  trust.  For  we 
are  thy  guests  on  earth,  and  in  thy  house  we  enjoy  a 
gracious  and  abundant  hospitality.  Thou  art  the  source 
of  life  and  gladness.  When  thy  face  shines  upon  us,  all 
is  well. 

May  the  di-      O  let  the  godly  continue  to  enjoy  thy  love ! a    Never 

comin°ueeto   may  the  proud  foot  trample  upon  me,  nor  the  godless 

("£i2)h       hand  drive  me  out  of  the  land.*    Already  in  vision  I  see 

the  wicked  prostrate,  without  the  power  to  rise. 

4.   The  Vanity  and  Pathos  of  Life  (39) 

Resolution       I  resolved  to  watch  my  words,  and  carefully  to  abstain 
'"  from  murmuring  against  my  unhappy  lot ;  for  there  were 
godless  ones  about  me,  who  would  have  mockingly  re- 

1  The  connection  between  this  and  the  preceding  paragraph  is  not  very 
clear.  It  may  be  as  given  above ;  or  it  may  be  this,  that,  after  all,  such 
wickedness,  oppressive  to  the  good  man  as  it  is,  is  small  in  comparison  with 
the  infinite  goodness  of  God:  cf.  52  :  i. 

a  In  v.  10,  "  righteousness  "  is  practically  equivalent  to  "  love,"  with 
which  it  is  parallel.  So  often. 

*  Or  perhaps  temple. 

60 


the  Psalmists  Psalm  39  :  13 

joiced  had  they  heard  me  complain  of  the  ways  of  my 
God.  So  I  remained  altogether  silent  and  uttered  not 
a  word,  though  my  pain  was  stirred  up  within  me; 
my  heart  was  hot,  and  burning  thoughts  tormented 
me. 

I  prayed  in  silence  '  that  thou  wouldest  teach  me  how  The  pathos 
near  my  end  was,  and  how  brief  my  life.     Yea,  is  it  not of 
very  brief — but  a  span,  and  as  nothing  in  thy  sight,  and 
man  is  but  a  breath.     He  moves  about  as  a  shadow  ;  his 
life  is  full  of  empty  noise ;  he  heaps  up  and  knows  not 
who  shall  gather. 

What,  then,  has  life  to  yield  ?     My  heart  yearns  for  the  Prayer  that 
substance  beyond  the  shadow.     O  my  God,  my  hope  is  in  sho' 
thee.     Save  me  from  sin  and  the  chastisement  it  brings,  ^ 
lest  I  become  the  scorn  of   the  fool.     I  am  altogether 
silent ;   for  it  is  thy  hand  that  has  wrought  this  thing. 
But  oh !  remove  that  heavy  hand  of  thine  from  me,  for  I 
am  crushed   to    earth.      With  chastisement   thou   dost 
chastise  man  for  his  sin,   withering  his  beauty  like  the 
moth ;  man  is  but  a  breath.     O  listen,  when  I  beseech 
thee  with  loud  crying  and  tears ;  for  thou  art  my  Lord 
and  protector  in  the  strange  land  of  my  sojourning.  Look 
away  from  me,  that  I  may  smile  again,  before  I  go  away 
and  be  no  more. 

1  The  present  text  of  30  runs  :  I  spoke  with  my  tongue — that  is,  in  his 
excitement,  he  forgot  his  resolution.  But  this  is  contradicted  by  v.  9  ;  so 
Duhm's  emendation,  "  I  said  in  quiet,"  may  be  accepted  provisionally. 

61 


Psalm  52  :  i  The  Messages  of 

5.   The  Doom  of  Arrogance  (52) ' 

The  boast  of     Why  dost  thou  brag,  O  blatant  hero,  of  the  ruin  thou 

gancea(iM)   ar*  ceaselessly  working  for  the  man  who  is  godly,9  with 

thy  sharp  and  deadly  tongue  ?     Thine  affections  are  set 

on  evil  and  falsehood,  on  ruinous  and  deceitful  words, 

and  not  on  goodness  and  truth. 

The  inevita-      Thou  shalt  have  thy  reward.     God  will  make  an  utter 

arrogant    end  of  thee,  seizing  thee  as  one  seizes  coal  with  the  tongs. 

(s'7>  He  shall  tear  thee  out  of  the  tent,  and  root  thee  out  of  the 

land  of  the  living,  to  the  delight  of  the  righteous,  who 

shall  mock  when  they  see  it.     Such  is  the  fate  of  the 

man  who  presumptuously  trusts  in  the  power  of  his  vast 

riches,3  instead  of  in  God. 

The  destiny      But  I,  too,  have  my  reward.     I  flourish  like  the  green 
t/ustTood0  olive-trees  in  the  temple  court,4  because  my  trust  is  in  the 

(8,  9) 

1  Dr.  E.  G.  King  calls  attention  to  the  similarity  between  the  situation 
implied  by  this  psalm,  and  the  treatment  Jeremiah  received  from  the  men 
of  Anathoth,  and  especially  from  Pashur  (Jer.  n  :  21  ;  18  :  18-23;  20:  1-13). 
Graetz  thinks  that  the  psalm  was  composed  by  a  Levite  against  a  false  and 
wealthy  priest. 

a  The  thought  in  the  text  of  ib  is  very  beautiful :  "  the  mercy  of  God  is  all 
the  day."  This  is  the  great  fact  of  the  universe,  which  has  to  be  set  over 
against  the  temporary  vexations  due  to  the  prominence  of  evil  and  the 
seeming  triumph  of  wrong.  But  it  may  be  doubted  whether  so  abrupt  an 
utterance  of  this  kind  is  quite  in  place  in  this  context.  The  above  para- 
phrase rests  upon  a  very  simple  emendation. 

8  "  Riches  "  instead  of  "  wickedness  "  (v.  7)  :  emended  text. 

*  There  may  have  been  such  trees  in  the  temple  precincts  ;  or  the  phrase 
"in  the  temple  court  "  may  go  with  the  words  "  I  flourish." 
62 


the  Psalmists  Psalm  62  :  n 


mercy  of  God  continually.  I  will  praise  thee  forever  be- 
cause of  thy  providence,  and  I  will  proclaim  thy  goodness 
in  the  presence  of  those  who  love  thee. 

6.  God  the  Only  Source  of  Confidence  (62) 

I  would  call  upon  my  soul  to  be  silent  in  God  ;  for  he  Patience 
can  help  me.     Yes,  he  is  my  rock  and  my  fortress  ;  I  spiteh0°fPma" 


shall  not  be  shaken  too  sorely,  though  the  assault  is  in- 
deed  very  fierce.  How  long  are  ye  going  to  assail  me  * 
with  your  shouting  and  your  murderous  designs  to  hurl 
me  to  the  ground,  like  a  wall  already  tottering  ?  They 
are  secretly  planning  to  rob  me  of  mine  honor  —  liars  and 
fair-faced  hypocrites,  as  they  are. 

O  troubled  soul  of  mine  !  be  still  in  God,  for  he  can  help  Confidence 
thee.     Yes,  he  is  my  rock  and  my  fortress,  I  can  never  be|"_§od 
shaken.     Mine  honor  and  my  safety  are  with  my  God  : 
yes,  he  is  my  strong  rock  and  refuge.      Put  your  trust 
in  him,  all  ye  people,3  and  pour  out  your  heart  before  him, 
who  alone  is  our  refuge. 

For  what  is  man  ?  High  or  low,  he  is  nothing  but  a  Trust  not  in 
breath  and  an  illusion,  lighter  than  air  when  laid  in  the  g£§,°"bCt  in 
balance.  Yes,  put  your  trust  in  God,  and  not  in  the  un-  ^ 
holy  gains  of  robbery  :  when  the  wicked  grow  wealthy,  (9-«) 
care  not.  For  there  came  to  me  this  solemn  message, 

1  The  man,  of  v.  3,  is  apparently  the  speaker,  or  at  any  rate,  the  people  he 
represents. 
8  So  Septuagint,  "  all  the  congregation  of  the  people." 

63 


Psalm  62  :  1 1 


The  Messages  of 


Song  of 
gratitude 


God  pre- 
serves the 
moral  order 
(2-5) 


God  is  the 
arbiter  of 
human 
destiny 
(6-8) 


that  God  is  strong  as  well  as  gracious,  and  will  recom- 
pense every  man  as  his  deeds  deserve. 

7.   God  the  Impartial  Arbiter  of  Destiny  (75) 

We  invoke  thy  name,  O  our  God,  and  with  all  our  heart 
we  would  render  thee  thanks  and  tell  of  the  wondrous 
things  thou  hast  done  for  us. * 

For,  when  the  righteous  cause  seemed  doomed  to  per- 
ish, thou  didst  intervene  to  save  it ;  and  these  were  the 
words  thou  didst  utter :  "  Though  the  world  and  its  peo- 
ples dissolve,  yet  I  have  set  its  pillars  firm.  Confusion 
may  reign  for  a  while,  yet  in  time  it  will  be  seen  that  the 
divine  government  is  just.a  I  bid  the  foolish  braggarts 
cease  their  bragging,  and  I  command  the  godless  to  give 
over  their  haughty  pride  and  their  impudent  speech 
against  high  heaven. "  3 

It  is  not  by  accident,  but  by  divine  law,  that  men  re- 
ceive their  places — one  high,  another  low.  Not  from  the 
east  or  west  or  south  or  north 4  does  the  allotment  come, 

1  This  translation  is  based  on  the  Septuagint. 

a  This  represents  the  general  sense  of  v.  2a,  but  the  precise  interpretation 
is  very  obscure.  Wellhausen :  "  Verily  I  seize  the  right  time."  Duhm : 
"  Though  I  take  a  respite." 

*  In  sb,  for  "  Speak  not  with  a  stiff  neck,"  read,  following  the  Septua- 
gint, "speak  not  arrogant  things  against  the  rock"  i.e.,  God. 

4  The  desert  =  the  south.  The  word  rendered  in  the  English  version  by 
"promotion  "  or  "lifting  up,"  should  probably  be  "from  the  mountains," 
that  is,  the  north. 


the  Psalmists  Psalm  82  :  6 


but  from  the  divine  government  of  the  world.  For  in  Je- 
hovah's hand  there  is  a  cup  of  foaming  wine  well  spiced, 
and  out  of  this  he  pours  a  draught  for  the  godless 1  to 
drink,  and  they  have  to  drink  it  down  to  the  dregs. 

But  as  for  me,  everlasting  joy  3  is  mine,  and  I  will  sing  His  right- 
praise  to  Israel's  God;  for  he8  dashes  down  the  wicked (£uxs0)ealing 
in  their  pride,  but  he  lifts  up  the  righteous. 

8.   God  the  Upholder  of  Justice  (82)  4 

The  God  of  Israel  has  summoned  together  the  rulers  of  The  divine 
the  world,  and  has  taken  his  stand  among  them  to  judge  ofTh? "unjust 
and  pronounce  sentence  upon  them.    And  thus  he  speaks  : rulers  ^"4^ 
"  As  rulers  divinely  appointed,  it  was  your  duty  to  govern 
justly,  to  deal  fairly  with  the  oppressed  and  fatherless,  to 
acquit  the  innocent  poor,  and  to  save  the  needy  from  ex- 
tortion. 

But  ye  are  void  of  sense.     Ye  have  no  knowledge  or  Their  im- 
insight  into  the  nature  of  things.     Ye  grope  about  in  the  "Sl^ pun- 
dark,  and  through  your  ignorance  and  imbecility  the  pil- ishment  (5-7) 
lars  of  society  are  tottering,  though  it  is  by  my  decree  that 
ye  hold  your  divine  and  exalted  office.    But  your  dignity 

1  The  Greek  version  directly  says  what  the  metaphor  itself  suggests,  that 
the  cup  is  for  all  men  to  drink.  In  that  case  the  cup  would  not  be  the  cup 
of  wrath,  but  of  destiny. 

3  The  Greek  version  reads  "  I  will  rejoice  "  for  "  I  will  declare." 
8  If  "  I  "  is  correct,  the  reference  will  be  to  Israel. 

4  This  psalm  is  closely  akin  in  spirit  to  Ps.  58.    For  the  meaning  of  "  gods  " 
(v.  i)  cf.  note  on  Ps.  58  :  i. 

65 


Psalm  82  :  7  The  Messages  of 

shall  not  avert  the  doom.    Ye  shall  die  like  common  men, 

and  fall  like  any  mortal  prince."  1 

Yearning  for  O  my  God  !  be  pleased  soon  to  fulfil  this  dream  of 
t?*nofediJine  thine  omnipotent  sway.  Arise,  and  judge  the  world,  for 
justice  (8)  an  nations  are  thine  by  inheritance.3 

9.  The  Lessons  of  Divine  Providence  (90) 

The  frailty  O  Lord  !  Thou  hast  been  our  eternal  home.  Ere 
contrast™  mountains  or  earth  were  brought  forth,  thou  wert,  O  God, 


an(^  t^ou  ^ost  contmue  ^rom  everlasting  to  everlasting. 
God(i-6)  At  thy  bidding  the  frail  generations  of  men  return  to 
the  dust.  Ages  are  in  thy  sight  but  as  a  day  when  it 
is  done  —  brief  as  a  watch  in  the  night.  The  generations 
of  men  are  ever  changing.  They  blossom  in  the  morn- 
ing like  the  meadow  flower,  to  wither  and  perish  in  the 
evening. 

The  sorrow  The  sorrow  of  our  life  is  due  to  our  sin.  For  this  fierce 
to  rine("xo)C  anger  of  thine,  which  confounds  and  destroys  us,  has 
been  kindled  by  our  transgressions,  which,  though  we 
ourselves  may  know  them  not,  are  yet  plain  in  thy  sight. 
For  under  thy  sore  anger  all  our  days  have  vanished 
away.  When  our  years  are  over,  they  are  but  as  a 
murmur.  Though  they  mount  to  seventy  or  eighty,  yet 

1  Duhm  ingeniously  suggests,  "  like  one  of  the  demons"  (cf.  Gen.  6  :  1-4). 
The  Hebrew  words  for  "demons"  and  "princes"  differ  only  by  a  "  tittle." 

»  Or,  by  a  simple  emendation  of  Wellhansen/s,  "  thou  rulest  over  all  the 
nations," 

66 


the  Psalmists  Psalm  92  :  7 

is  their  glory  but  toil  and  emptiness  :  for  it  hastens  away, 
and  like  a  bird  we  are  gone. 

O  how  few  there  be  that  lay  to  heart  the  meaning  of  May  God  in 
thy  fierce  anger.     Teach  us  to  understand  this,  and  to  g^and'Ve- 
number  our  days  in  the  light  of  this  knowledge,  that  our8101*^1'1?) 
hearts  may  reap  a  harvest  of  wisdom.    O  our  God !  come 
back  to  us.     How  long  wilt  thou  tarry  ?     Have  pity  upon 
us  thy  servants.     After  the  long  night  of  sorrow,  let  thy 
mercy  dawn  upon  us,  and  be  with  us  all  our  days,  filling 
our  hearts  with  joy  and  gladness,  as  deep  as  is  the  sorrow 
that  has  been  ours  in  the  years  gone  by.     Interpose  for 
thy  servants'  sake,  and  manifest  thyself  in  some  glorious 
deed.     Set  thy  favor  upon  us,  O  our  God,  and  establish 
the  work  we  are  striving  to  do. 

10.   The  Ways  of  God  (92) 1 

It  is  pleasant,  morning  and  evening,  to  proclaim  thyjehovahis 
love  and  thy  faithfulness,  O  Jehovah,  God  most  high,  in  %££*{£ 
song  and  music,  upon  harp  and  cithern,  and  instruments  J5jfn|^ 
of  ten  strings.     For,  by  what  thou  hast  done,  thou  hast  has  done 
made  me  to  shout  for  joy. 

0  how  great  thy  works    are,  and  how  profoundly  The  destiny 
planned,  too  profoundly  for  the  fool  to  understand ;  for  °efssh(5-?o 
he  does  not  see  that  when  godless  sinners  shoot  up  and 
blossom,  it  is  only  that  they  may  be  utterly  annihilated  in 

1  The  theme  of  this  psalm  is  no  doubt  the  deliverance  celebrated  in  Pss. 
93  to  loo. 

67 


Psalm  92  :  8 


The  Messages  of 


the  end.  But  thou  art  exalted,  O  my  God,  forever;  for 
see!  thine  enemies  perish,  all  the  wicked  are  scattered, 
but  thou  dost  lift  me  to  honor  and  anointest  me  afresh 
with  the  oil  of  thy  grace.  Mine  eyes  shalt  feast  upon 
mine  enemies,  and  mine  ears  shall  hear  with  joy  the  story 
of  their  doom. 

The  destiny  But  the  righteous  shall  flourish  long  as  the  palm,  and 
fair  as  the  cedar  of  Lebanon— planted 1  beside  the  tem- 
ple and  flourishing.  Even  in  old  age  they  are  fresh  and 
fruitful,  proclaiming  by  their  vigor  and  beauty  to  all  the 
world,  that  Israel's  God  rules  the  world  with  justice  and 
impartiality. 


of  the 
righteous 


Jehovah's 
judgment 
on  the 
godless 
(9  :  1-6) 


n.    The  Divine  Judgment  upon  the  Godless  (9,  io)2 

With  all  my  heart  I  will  render  thee  thanks,  O  my  God, 
and  tell  the  story  of  all  thy  marvels.  I  will  rejoice  and  be 
glad  in  thee,  and  sing  praises  to  thy  name,  O  thou  most 
high,  because  thou  didst  turn  mine  enemies  back ;  they 

1  The  reference  is  to  the  people,  not  to  the  trees.     Even  if  there  were  trees 
in  the  temple  precincts  (cf.  52  :  8  and  note),  these  cannot  have  been  cedars. 

2  Psalms  9  and  io  originally  constituted  one  psalm.     This  is  proved  by 
the  alphabetic  arrangement,  which  runs  through  most  of  Ps.  9  (to  v.  17)  and 
reappears  toward  the  end  of  Ps.  io  (v.  12);  and  by  the  further  fact  that  Ps. 
io  has  no  superscription  in  the  Septuagint.     The  theme  of  Ps.  9,  which  is 
thanksgiving,  is  interrupted  in  Ps.  io,  which  is  mainly  a  plaint,  but  the  confi- 
dent and  grateful  tone  is  resumed  at  v.  16.     Vv.  1-15  of  Ps.  io  must  have 
displaced  the  original  verses  of  the  psalm,  in  order  to  adapt  it  to  a  new  situ- 
ation.    Ps.  9  may  be  fittingly  placed  after  Ps.  92,  as  in  both  the  reflection  on 
the  moral  order  takes  the  form  of  thanksgiving. 

68 


the  Psalmists  Psalm  9  :  16 

stumbled  and  perished  at  thy  presence.  For  thou  didst 
deal  justly  from  thy  judgment  throne,  maintaining  my 
cause,  rebuking  and  destroying  the  godless  nations,  and 
blotting  out  their  name  for  evermore.  The  foe  is  van- 
ished :  their  cities  thou  hast  destroyed.  They  shall  lie  in 
ruins  forever — to  be  remembered  no  more. 

Yes,  they  perish,  but  Jehovah  sits  forever  on  his  judg-  Gratitude 
ment  throne,  judging  the  world  and  the  peoples  thereof  Iterance"" 
justly  and  rightly,  thus  proving  himself  a  refuge  to  the  & '-  7-1*) 
wretched  and  the  sore  perplexed.     Yes,  those  who,  like 
Israel,  have  proved  thee,  put  their  trust  in  thee ;  for  never, 
O  Jehovah,  dost  thou  forsake  those  who  look  to  thee  for 
help.    Sing  praises  to  our  God,  whose  temple  is  on  Zion's 
hill,  proclaim  to  all  the  world  the  mighty  deeds  he  has 
done  for  Israel,  and  thus  the  world  will  be  brought  to  ac- 
knowledge her  God  as  God  alone.    He  has  listened  to  the 
cry  of  those  who  were  crushed,  and  championed  their  cause, 
as  the  avenger  of  blood.   Yea,  Jehovah  in  pity  has  looked 
on  my  misery,  and  drawn  me  back  from  the  brink  of  de- 
struction, to  the  end  that  I  should  tell  within  Jerusalem's 
gates *  the  glad  story  of  how  gloriously  he  helped  me. 

For  he  caught  the  nations 9  in  the  trap  which  they  had  Nemesis 
set  for  me ;  Jehovah  hath  made  himself  known.     He  ^ :  I5"lS 

1  Intentional  contrast  between  the  gates  of  Jerusalem  (v.  14)  and  the 
gates  of  death  (v.  13). 

8  If,  with  Duhm,  we  read  "  the  proud  " — the  words  are  not  unlike  in  the 
Hebrew — the  oppressors  of  Ps.  9  no  less  than  of  Ps.  10,  will  be  Israelites, 
not  foreigners. 

69 


Psalm  9  :  16  The  Messages  of 

hath  plainly  passed  judgment  upon  the  godless  by  entan- 
gling them  in  the  work  of  their  own  hands.  They  shall 
pass  away  out  of  sight  and  out  of  mind.  They  who 
forget  God  shall  themselves  be  forgotten.  But  not  so  the 
poor  and  needy :  never  shall  they  be  forgotten  or  disap- 
pointed. .  .  . 

Prayer  Bestir  thee,  Jehovah,  let  not  man  defy  thee.    Bring 

(9 : 19, 20)  the  natjons  to  thy  bar  £or  judgment.  Strike  them  with 
terror  *  and  make  them  to  feel  that  they  are  but  mortal 
men. 

Oppression  We  are  in  distress,  O  our  God.  Why  dost  thou  remain 
Mdhmocent m  heaven  and  neither  look  nor  listen  ?  For  the  proud  and 
(10 :  i-n)  g0{jiess  man  is  fiercely  persecuting  the  helpless.  O  grant 
that  his  schemes  may  recoil  upon  his  own  head.  His 
worship  is  hypocrisy,  for  his  soul  is  full  of  greed.  In  the 
pride  of  his  heart  he  despises  Jehovah,2  thinking  all  the 
while,  "  He  does  not  punish  ;  there  is  no  God."  Con- 
tinual prosperity  is  his.  Thou  art  in  heaven,  and  thy  judg- 
ments do  not  smite  him.  As  for  his  enemies,  he  scoffs  at 
them  every  one.  He  says  to  himself  that  he  will  always 
keep  his  feet  and  never  know  misfortune — he  whose 
mouth  is  full  of  cursing  and  treachery,  and  his  tongue 
a  very  storehouse  of  ruin  !  He  is  both  cunning  and  cruel, 

1  Baethgen  and  Wellhausen  translate:  "seta  teacher  over  them." 
"Teacher"  and  "terror"  are  not  unlike  in  the  Hebrew.  (So  the  Greek 
version — lawgiver. ) 

a  The  precise  interpretation  of  v.  3  is  difficult  and  disputed. 
70 


the  Psalmists  Psalm  10  :  18 


for  he  lurks  in  corners 1  to  murder  the  innocent,  spying 
out  those  in  misfortune.  Like  a  lion  in  a  thicket  he  lurks, 
to  pounce  upon  the  defenceless,  and  drag  him  off  in  his 
net ;  and  his  poor  victim  sinks  prostrate  and  falls  into  his 
clutches.  He  says  to  himself :  "  God  forgets,  he  turns 
away  his  face,  he  never  sees  it." 

Show  him,  O  God,  that  thou  dost  not  forget ;  rise  and  Prayer  that 
smite  him  with  thine  uplifted  hand.  Why  is  it  that  he 
despises  thee,  saying  to  himself  that  thou  dost  not 
punish  ?  For  very  well  thou  seest :  and  thou  wilt  avenge 
the  grief  and  sorrow  of  his  victims,  helping  the  help- 
less and  the  orphan  who  commits  his  cause  to  thee. 
Destroy  the  power  of  the  godless,  and  let  evil  perish,  so 
that  it  will  not  be  found,  though  one  seek  it  never  so  ear- 
nestly. 

Then  the  Kingdom  of  God  will  come,  with  Jehovah  The  ultimate 
on  the  throne  for  ever  and  ever,  and  no  heathen  left  in 
his  land.  Surely,  O  Jehovah,  thou  hast  lent  an  atten- 
tive  ear.*  Thou  hast  answered  the  longings  of  the 
needy.  Thou  hast  executed  justice  for  those  who  were 
crushed  and  fatherless,  so  that  they  need  never  fear  any 
more.9 

1  The  Hebrew  text  (v.  8)  reads :  in  lurking  places  oj  the  villages ;  the 
Greek  version,  with  the  wealthy.  The  Hebrew  words  for  villages  and 
wealthy,  though  differently  spelled,  sound  not  unlike  each  other. 

8  For  "  their  heart  "  in  i7b  read  "thy  heart." 

8  Or,  nevermore  let  mortal  man  bid  defiance. 

71 


Psalm  94  :  i  The  Messages  of 


12.   The  Certainty  of  Jehovah's  Just  Vengeance  (94) 

Appeal  to         O  Jehovah,  God  of  vengeance,  appear,     O  God  of  ven- 

tfake  ven-t0  geance,  and  avenge.     Arise,  thou  Judge  of  the  earth,  and 

the  oppres-   Pun^s^  the  Proud.     How  long,  O  how  long,  are  the  god- 

sor  (1-7)       less  to  exult  with  their  harsh  and  blustering  words  and 

their  lordly  bearing,  crushing  in  pieces  thine  own  beloved 

people,  O  our  God,  murdering  widows  and  orphans  and 

strangers,  and  thinking  that  Israel's  God  neither  sees  nor 

marks  it  ? 

For  he  who  Bethink  you,  ye  fools.  Is  the  creator  less  discerning 
than  the  creatures  he  has  created  ?  Surely  he  who  made 
the  ear  and  eve  cannot  himself  be  either  deaf  or  blind. 
duct  (8-n)  Surely  he  who  creates  1  can  punish,  and  he  who  teaches 
must  know.  Yes,  Jehovah  knows  that  the  purposes  of 
such  men  shall  vanish  like  a  breath." 

Happy  is  the     How  happy  is  the  man  whom  thou  dost  train  and  teach 
1  as  through  the  Scriptures  to  understand  thy  great  purpose  ; 


r  t^lus  ^oes  ^e  k£eP  ^s  sou^  ca"m  m  troublous  days,  and 
("-15)         he  can  patiently  await  the  sure  doom  of  the  wicked.     For 
he  knows  full  well  that  Jehovah  will  not  forsake  the  people 
whom  he  loves,  but  that  the  righteous  8  shall  come  to  their 
rights  again,  and  win  the  support  of  all  right-hearted  men. 

1  Or  trains  (so  the  Hebrew  text). 

8  Or  sees  through  the  schemes  of  men  ;  for  he  is  infinite,  while  they  &re 
but  a  breath.     (So  Cheyne.) 

*  Or,  justice  will  come  to  its  rights. 

72 


the  Psalmists  Psalm  37  :  3 

Once  my  plight  was  very  sore.  Few  there  were  to  take  The  singer's 
a  valiant  stand  with  me  against  the  wicked  ;  and,  but  for 
the  help  of  Jehovah,  I  had  been  lying  ere  this  in  the  silent 
land.  The  thought  of  thy  love  to  me  in  days  gone  by  °f6Go<j 
ever  bears  me  up,  when  I  seem  to  myself  to  be  falling. 
Sometimes  I  am  distracted  with  doubt,  and  wonder 
whether  thou  couldst  be  the  accomplice  of  a  royal  villain 
who  legalized  iniquity ;  but,  when  my  soul  is  ruffled  with 
such  anxious  cares,  she  is  soothed  again  with  the  joy  of 
thy  consolation.  For,  though  men  gather  against  the  in- 
nocent and  condemn  him,  I  trust  for  defence  to  Jehovah, 
my  mighty  God.  He  will  make  their  sin  recoil  on  their 
own  head.  He  will  destroy  them,  yes,  destroy  them,  for 
their  wickedness. 

13.  The  Sure  Punishment  of  the  Wicked  and  Vindica- 
tion of  the  Righteous  (37)  * 

Be  not  fretful  or  impatient  at  the  success  of  the  wicked ;  Envy  not  the 
for  the  world  is  ruled  by  God,  and  a  divine  judgment  is  SJSj!? 
coming  before  which  the  wicked  shall  wither  like  grass.  h<>vah(i-ii) 
Only  have  confidence  in  God,  and  do  what  is  good,  and 

1  Ps.  37  is  an  alphabetic  psalm.  Psalms  37,  49  and  73  are  placed  together 
because  they  all  deal  very  definitely  with  the  same  problem.  Ps.  37  is  the 
least  profound  of  all,  asserting  that  character  is  recompensed  in  this  world. 
Ps.  49  sees  further  :  it  asserts  that  the  recompense  is  not  all  on  earth. 
There  is  for  the  righteous  the  hope  of  another  life  (v.  15).  Ps.  73  tran- 
scends both  in  asserting  not  only  the  glorious  fellowship  with  God  hereafter 
(v.  24)  but  also  the  joy  and  security  of  fellowship  with  him  here  (v.  23). 

73 


Psalm  37  :  3  The  Messages  of 

then  thou  shalt  one  day  dwell  in  the  land  in  the  enjoyment 
of  peace  and  plenty.1  If  thy  delight  is  in  Jehovah,  he  shall 
give  thee  thy  heart's  desire.  Commit  to  him  with  confi- 
dence the  care  of  thy  life,  and  he  will  do  all  that  is  need- 
ful, making  the  justice  of  thy  cause  to  shine  clear  as  the 
noonday  sun.  In  silence  and  patience  commit  it  all 
to  God,  and  be  not  fretful  at  the  prosperity  of  knaves. 
Cherish  no  anger  or  impatience  in  thine  heart,  as  that  can 
but  lead  to  further  evil ;  for  the  judgment  is  coming— com- 
ing very  speedily— which  will  blot  out  the  wicked,  and  the 
place  where  they  were  wont  to  be,  and  it  will  also  bring 
the  humble,  who  wait  upon  Jehovah,  into  possession  of 
the  land,  within  whose  borders  they  shall  enjoy  prosperity 
of  every  kind. 

The  godless      The  godless  concocts  his  cruel  plots  against  the  right- 
Sojed  de'  eous '»  but  tlle  Lorci  laughs  at  him,  for  he  knows  how  the 
(12-20)         piot  wju  enci :  he  sees  the  day  of  judgment  that  is  coming. 
With  all  their  skill  and  strength  and  weapons  of  war,  they 
seek  to  compass  the  ruin  of  the  righteous ;  but  their  wea- 
pons shall  be  useless,  or  useful  only  to  ensure  their  own 
doom.3    A  good  man's  little  is  better  than  a  bad  man's 
store ;  for  the  bad  man's  might  shall  be  shattered,  but  the 
good  man  is  upheld  by  his  God.     Over  his  fortunes  he 

1  It  is  not  impossible  to  take  3035  a  command,  co-ordinate  with  30,  instead 
of  the  reward  consequent  on  obeying  the  command  in  33.  So  Wellhausen  : 
dwell  in  the  land,  act  with  fidelity. 

aThis  view— that  the  wicked  perish  by  their  own  wickedness— is  pro- 
founder  than  the  general  teaching  of  the  psalm. 

74 


the  Psalmists  Psalm  37  :  29 

lovingly  watches,  and  he  will  always  have  descendants  to 
enter  upon  his  inheritance.  In  evil  times  when  others  are 
hungry,  the  good  are  fed.  Yes,  the  ungodly  perish ;  the 
enemies  of  Jehovah  shall  vanish  like  smoke,  as  a  brand  in 
the  oven. 

The  ungodly  does  not  return  what  he  borrows  ;  whereas  God's  care 
the  just  man  is  moved  by  his  pity  to  liberal  gifts.  Those  ( 
that  he  blesses  shall  inherit  the  land,  and  those  that  he 
curses  shall  be  annihilated.1  Jehovah  guides  the  steps  of 
the  man  with  whose  manner  of  life  he  is  well-pleased. 
When  he  stumbles  he  does  not  altogether  fall,  for  Jehovah 
holds  his  hand.  Never  once  in  my  long  life  have  I  seen 
the  righteous  forsaken,  or  his  children  forced  to  beg. 
Rather  he  is  always  generously  giving ;  his  children  also 
are  a  blessing  to  others.  If  thou  but  do  what  is  good  and 
shun  what  is  evil,  thou  shalt  dwell  forever  in  the  land;  for 
Jehovah,  who  loveth  justice,  never  forsaketh  his  saints. 
The  wicked  are  doomed  to  everlasting  destruction  ; 3  their 
offspring  shall  be  rooted  out.  But  the  righteous  shall  pos- 
sess the  land,  and  dwell  in  it  for  ever  and  ever  in  unshaken 

1  As  nothing  in  the  immediate  context  necessitates  the  reference  of  this 
"  he  "  (in  v.  22)  to  Jehovah,  Duhm  points  differently  and  translates :  those 
who  bless  him    .     .     .     and  those  who  curse  him  (Cf.  Gen.  12  :  3). 

2  V.  28  is  twice  the  length  of  the  others  :  and  just  here  a  verse  beginning 
with  the  letter  Ayzn — for  the  psalm  is  alphabetic — is  missing.     The  above 
paraphrase,  which  rests  upon  the  Septuagint,  gives  us  a  verse  beginning 
with  precisely  the  letter  we  require.     The  emendation  of  the  text,  suggested 
by  the  Septuagint,  is  very  slight. 

75 


Psalm  37  :  30 


The  Messages  of 


The  cer- 
tainty of 
retribution 
(32-4°) 


Prologue  to 
the  riddle 


prosperity,  because  the  words  of  his  mouth  are  words  of 
wisdom,  and  the  law  of  his  God  is  in  his  heart. 

The  wicked  lies  in  wait  for  him  with  murderous  in- 
tent ;  but  Jehovah  will  not  abandon  him,  nor  let  him  be 
condemned  in  the  trial.  If  thou  wait  upon  Jehovah  and 
keep  to  his  way,  he  will  honor  thee  by  giving  thee  the  land, 
and  thine  eyes  shall  feast  on  the  destruction  of  the  un- 
godly— and  that  right  speedily.  For  I  have  seen  the 
wicked  lifting  himself  proudly,1  like  a  cedar  of  Lebanon ; 
but,  when  1 2  drew  near,  behold  !  he  had  vanished,  leaving 
not  a  trace  behind.  Preserve  thine  integrity  and  practise 
uprightness,  for  the  future 3  belongs  to  the  man  of  peace. 
But  future  there  is  none  for  the  wicked;  they  are  de- 
stroyed, root  and  branch.  The  righteous  are  saved  by 
Jehovah ;  he  is  their  stronghold  in  time  of  trouble.  Be- 
cause they  put  their  trust  in  him,  he  helps  and  saves  them 
from  the  ungodly. 

14.   The  Brief  Triumph  of  the  Wicked  (49) 

The  riddle  that  has  troubled  me  concerns  all  the  world. 
Listen,  then,  all  of  you — high  and  low,  rich  and  poor — 
when  I  talk  of  it ;  for  I  shall  speak  as  a  wise  man  who 
has  meditated  deeply  thereon,  and  the  answer  that  has 
come  to  me  I  will  proclaim  to  the  sound  of  the  cithern. 

1  The  meaning  of  the  word  in  v.  350  rendered  "spreading  himself"  is 
disputed. 

3  /  (not  he)  passed  by  (v.  36)  ;  so  the  Septuagint. 
»  Or  more  literally  "  posterity." 

76 


the  Psalmists  Psalm  49  :  14 


Here  is  the  riddle  :  I  must  look  on *  and  suffer  in  silence  The  riddle 
from  the  cunning  and  wickedness  that  I  see  on  all  sides  of (s'  6) 
me— men  trusting  in  their  wealth,  and  boasting  of  their 
vast  riches. 

But  here  is  the  answer.    Not  one  can  save  himself  from  The  answer: 

.    .  _,     ,  -          ,  ,     ,      The  wicked 

death,  by  giving  God  a  ransom ;  for  the  ransom  of  the  perish  (7-i4) 
soul  is  too  costly,  and  the  man  must  leave  life  forever. 
Yes,  he  shall  assuredly  see  the  grave.  For  the  fools,  de- 
spite their  worldly  wisdom,2  perish,  and  leave  their  wealth 
to  others.  The  grave  is  their  eternal  home,  even  though 
they  have  called  whole  countries  their  own.  The  man  of 
pomp  abides  not  therein  :  like  the  beast  he  perishes.*  This 
is  the  fate  of  all  who  are  foolishly  confident  and  boast  of 
their  wealth.4  Death  drives  them  into  the  grave,  as  the 
shepherd  his  sheep,  and  down  they  go  ;6  and  soon  their 
image  fades  away  in  the  grave  which  is  their  home. 

1  Or  perhaps  "  be  afraid,"  cf.  v.  16. 

"  The  "  wise  men  "  of  v.  10  are  apparently  the  worldly  wise.  The  psalmist 
is  considering  such  a  case  as  that  of  the  wealthy  fool  in  the  parable,  who 
thought  he  was  wise. 

8  Note  the  refrain  (v.  20).  Possibly,  following  the  text  of  v.  20,  we  should 
translate :  "  the  man  of  pomp,  who  is  void  of  sense,  is  like  the  beasts  that 
perish." 

*  The  meaning  of  isb  is  exceedingly  obscure. 

8  The  text  of  v.  140  reads,  "  and  the  upright  ruled  over  them  in  the  morn- 
ing," which  makes  little  sense.  Cheyne  transposes  clauses  c  and  d,  and 
translates  :  "  Sheol  shall  be  their  castle  forever,  and  the  upright  shall  tram- 
ple upon  them  in  the  morning."  The  translation  "  down  they  go  straight " 
rests  on  Klostermann's  ingenious  emendation. 

77 


Psalm  49  :  1  5  The  Messages  of 

The  destiny      But  God  '  himself  shall  redeem  my  soul  from  the  hand 

ofthe  good    of  ^  graye       Yes>  he  shall  take  me  to  himself  2 


The  destiny  So  the  sight  of  the  rich  man  with  his  vast  wealth  need 
wickld  is  fit-  not  make  thee  afraid  ;  for  not  a  fragment  of  it  all  can  he 
ted  to  con-  ta^e  wjtn  jjjm  when  he  dies,  nor  can  his  wealth  go  down 

firm  faith  in  o 

the  moral  or-  after  him  into  the  grave  ;  for  though  he  deemed  himself 
happy  in  his  lifetime  and  was  praised  for  his  good  fort- 
une, yet  in  the  end  he  must  dwell  with  his  fathers  in  their 
home  of  everlasting  darkness.  The  man  of  pomp  abides 
not  therein  :  like  the  beast  he  perishes. 

15.   The  Fellowship  which  the  Good  enjoy  with  God  (73) 

The  riddle:  After  the  long  anguish  of  doubt  and  misgiving,  I  am 
peritPy  of  the  now  persuaded  that  God  is  good  to  Israel  —  at  least  to  the 
wicked  „  Israel  indeed." 

For  long  my  faith  that  God  ruled  justly,  came  very 
near  to  tottering.  For  I  was  indignant,  when  I  saw  how 
well  the  godless  braggarts  fare.  They  know  no  pain, 
they  enjoy  sound  health.3  They  are  strangers  to  the  toil 

1  Not  money  (w.  6-8). 

2  Or,  from  the  hand  of  the  grave  when  it  grasps  tne.     Grammatically  this 
is  possible,  but  in  such  a  context  the  other  is  better.     "  To  take  "  is  the 
technical  expression  for  the  taking  by  God  of  a  good  man  after  death  :  cf. 
Ps.  73  :  24.     The  famous  illustrations  in  the  historical  books  are  in  Gen. 
5  :  24,  2  Kings  2  :  9,  10,  passages  which  indicate  how  high  and  rare  a  dignity 
is  implied  by  the  word. 

*  Instead  of  "  for  there  are  no  bands  in  their  death  ;  but  their  strength  is 
firm,"  the  meaning  should  probably  be,  "  for  they  have  no  pains,  their  body 
is  healthy  (or  sound)  and  firm  (fat,  well  fed)."  The  word  for  "  to  their 

78 


the  Psalmists  Psalm  73  :  19 

and  afflictions  of  other  men.  Hence  they  become  haughty 
and  violent,  with  their  bloated  sensuous  eyes '  and  their 
riotous  thoughts  and  fancies.  They  jeer  and  indulge  in 
wicked  talk,  discussing  immorality  in  their  lofty  way. 
They  rail  against  everything  in  heaven  and  earth.  Crowds 
of  like-minded  men  flock  to  them,  fancying  them  to  be 
noble  fellows.2  "  What  should  the  most  high  God  know 
about  it,"  they  say.  Why,  look  at  them !  Godless  as 
they  are,  they  are  always  happy,  heaping  higher  their  pile. 

Ah  !  surely,  thought  I,  it  is  for  nothing  that  I  have  kept  The  psalm, 
my  heart  and  hands  unspotted  from  the  world,  for  the  polity*" 
morning  of  each  new  day  brought  me  some  fresh  stroke  (X3-16) 
of  chastisement.     But  for  me  to  speak  thus  would  have 
been  treachery  to  the  Jewish  faith.     So  then  I  sought  to 
study  it  afresh,  but  a  wearisome  task  it  seemed. 

But  in  the  house  of  God  *  one  day  it  flashed  upon  me,  as  The  solution 

_.    ,  .  ...  -i-i  i  u    •    of  the  riddle: 

I  thought  upon  their  future.     For  they  cannot  keep  their  the  destruc- 
feet:    down   to    destruction*  thou    hurlest   them— in   a £°0ns °efr^ 
moment  they  are   clean   gone — swept  away  by  terrors, 

death"  is  emended,  with  high  probability,  to  read    "to  them  sound  is 
.    .     (their  body) ." 

1  V.  7,  E.  G.  King  renders  "their  iniquity  goes  forth  in  grossness."      The 
words  for  "eye"  and  "iniquity"  are  much  alike  in  Hebrew.     Cheyne: 
"  From  an  unfeeling  heart  their  iniquity  comes  forth."     So  Baethgen. 

2  Baethgen  thinks  lob  means,  "  who  drink  in  their  ruinous  teaching." 

*  V.  17.  Many  take  this  verse  to  mean :  I  penetrated  into  the  secrets  oj 
God  instead  of  the  sanctuaries  of  God.  But  this  would  be  against  the 
common  usage  of  the  words. 

4  Or  disappointment. 

79 


Psalm  73  :  20  The  Messages  of 

despised  as  a  dream  that  has  haunted  a  man  is  despised, 
when  he  wakes.  It  was  foolish,  then,  of  me  to  be  pro- 
voked by  the  success  of  the  wicked.  When  the  perplexi- 
ties of  life  goaded  my  heart  into  bitter  indignation,  I  was 
stupid  in  thy  sight  as  a  beast,  that  sees  nothing  but  what 
is  before  its  eyes. 

The  good  But  as  for  me,  I  am  continually  with  thee.  With  my 
right  hand  in  thine,  thou  dost  guide  me  across  the  journey 
of  ^e  in  the  wav  thou  wou^st  have  me  to  go  j1  and  when 
the  journey  is  over,  thou  wilt  receive  me  to  glory.  If  I 
have  but  thee,  there  is  nothing  in  heaven  or  on  earth  that 
I  long  for.  And  no  power  can  rob  me  of  thee,  for  though 
my  body  waste  away,2  thou  art  my  portion  forever.  It  is 
not  so  with  those  who  are  faithless  :  they  stray  from  thee 
and  perish.  But  as  for  me,  my  happiness  lies  in  being 
close  to  my  God :  in  him,  who  is  my  Lord,  my  confidence 
is  fixed  immovably.3 

Ill 

REFLECTIONS    UPON   DIVINE   PROVIDENCE 

I.   Jehovah's  Omniscience  and  Omnipresence  (139) 
Jehovah  per-     O  my  God,  thou  hast  searched  me,  and  my  life,  both 
aema^oui?  within  and  without,  thou  knowest  altogether— when  I  sit 

inwan?  *  ^      *  Vv*  *3>  24>  in  contrast  to  the  wicked,  who  cannot  keep  their  feet 
thought  3  In  life :  or,  more  probably,  after  death. 

(1-6)  s  TO  clause  z8c  "  that  I  may  declare  all  thy  works,1'  the  Greek  version 

adds  yet  another  clause,  "in  the  gates  of  the  daughter  of  Zion." 
80 


the  Psalmists  Psalm  139  : 17 

down,  and  when  I  rise,  and  what  I  think,  and  what  I  say, 
and  where  I  go.  I  cannot  escape  thee,  for  thou  art  about 
me,  behind  and  before,  and  thy  hand  holds  me  firmly.  I 
cannot  understand  it ;  it  is  too  marvellous  for  me. 

I  cannot  go  where  thou  art  not.     Were  I  to  climb  the  Jehovah  is 
heavens,  thou  art  there ;  were  I  to  lay  me  in  the  under-  (^J™ 
world,  behold !  there  thou  art  also.     Were  I  to  speed  with 
all  swiftness  from  east  to  the  distant  west,  even  there 
would  thy  hand  grasp  me  and  lead  me.     Were  I  to  say, 
41  Surely  darkness  shall  cover  me,  and  the  light  be  night 
about  me,"  the  darkness  would  not  be  too  dark  for  thee, 
and  the  night  would  be  bright  as  day. 

I  praise  thee,  because  thou 1  hast  shown  thyself  to  be  so  He  is  the 
wondrous  and  awful.     Thy  works  are  marvellous.     Soul  s 
and  body — thou  knowest  me  altogether,  and  hast  known  j 
me  from  the  days  when  I  was  fashioned  and  wrought  in 
the  dark  and  secret  place  of  the  womb.     Thou  didst  see 
the  tangled  skein  of  my  days,  thou  didst  fashion  them  and 
write  them  in  thy  book,2  ere  any  of  them  was  mine.     O 
how  much  thou  hast  to  care  for !  innumerable  is  the  sum 

1  The  Greek  version  here  has  the  second  person  :  literally,  tJiou  hast  been 
made  fearfully  wondrous. 

*  So  Duhm.  V.  1 6  is  very  difficult.  Baethgen  transposes  clauses  2  and  3, 
and  translates  :  "Days  were  fashioned,  they  are  all  Written  in  thy  book." 
Wellhausen,  assuming  that  something  has  been  lost,  and  that  i6a  belongs  to 
15,  translates  the  whole  verse  thus :  "  While  I  was  yet  unformed,  thine 
eyes  saw  me. — Thus  are  all  men  known  to  thee,  and  in  thy  book  they  are 
all  recorded :  even  before  they  are  fashioned,  not  one  among  them  escapes 
thee." 

81 


Psalm  139  :  17  The  Messages  of 

of  thy  thoughts— more  than  the  sand  upon  the  shore.  I 
fall  asleep  thinking  of  the  wonder  of  it  all :  and,  when  I 
awake,  I  am  thinking  of  it  still. 

May  those  O  how  canst  thou  tolerate  the  bloodthirsty,  godless 
the°hearteto  men  ?  O  tnat  tnou  wouldst  slay  them,  and  remove  them 
God  beUde-a  out  of  mv  si&ht ;  for  thev  are  notnmg  but  spiteful  rebels 
stroyed  and  blasphemers.  Thine  enemies  are  mine.  I  loathe 

them  ;  I  hate  them  utterly. 

Prayer  for        Search  me,  O  God,  and  examine  the  thoughts  of  my 
(Isf^S        heart,  and  see  if  there  be  any  such  folly  in  me.     Take 
me  thyself  by  the  hand,  and  lead  me  in  the  way  ever- 
lasting. 

2.  The  Joy  of  Fellowship  with  God  (16) 

The  joy  of  With  quiet  confidence  I  commit  myself,  O  God,  to  thy 
S^Godf  keeping.  O  God  of  Israel,  I  claim  thee  as  my  Lord.1  I 
afed(i-1S)pe°~  ^ave  no  naPPmess  apart  from  thee  and  thy  people.2  In 

them  is  all  my  joy.     Thou  art  the  true  God,  and  I  will 

worship  none  but  thee. 
idolatry  a         As  for  the  false  gods,*  which  some  of  my  countrymen 

horror  (4,  5) 

1  V.  2.  A.  V.  "O  my  soul"  (for  which  there  is  no  warrant)  "thou  hast 
said,"  should  simply  be,  '^1  said." 

3  V.  3  is  very  difficult ;  the  simplest  solution  seems  to  be  to  regard  3a  as  a 
gloss  on  3b ;  the  word  "  glorious  ones  "  may  have  been  felt  to  stand  in  need 
of  explanation ;  and  on  this  view,  it  is  explained  by  the  word  "saints"  or 
holy  ones. 

3  V.  4.  The  Hebrew  words  for  *' idols  "  and  "pains"  are  very  similar: 
the  context  makes  the  former  meaning  much  the  more  probable. 
82 


the  Psalmists  Psalm  16  :  n 


honor,1  I  will  take  no  part  in  their  bloody  worship,1  nor 
even  take  their  name  upon  my  lips.  My  God  is  my  por- 
tion and  my  lot  continually. 

Jehovah  has  indeed  been  very  good  to  me.  He  has  not  The  confi- 
only  given  me  himself,  but  he  has  cast  my  lot  in  pleasant  ity"caendeCL 
places,  and  given  me  a  delightsome  inheritance.  I  will  j* 
bless  him  for  guiding  me  by  his  counsel,  as  I  meditate  in  fue  wor- 
the  stillness  of  the  night,  keeping  him  continually  before  (6-n) 
my  eyes.  All  is  well  because  he  is  at  my  right  hand  to 
protect  me.  Therefore  with  confidence  and  gladness  in 
my  heart  I  look  forward  to  all  that  can  betide :  for  thou 
wilt  not  abandon  those  who  love  thee  8  to  the  gaping  jaws 
of  death  ; 4  but  the  way  that  leadeth  to  life  thou  wilt  show 
me.  Where  shines  the  light  of  thy  gracious  face,  there  is 
gladness  complete;  and  in  thy  hand  thou  boldest  pleas- 
ures 6  which  thou  art  evermore  ready  to  bestow. 

1  This  is  no  doubt  the  general  sense,  but  the  detail  is  very  obscure.  Well- 
hausen  translates:  In  these,  their  idols,  let  others  find  pleasure.  Duhm: 
As  for  those  whose  images  are  many  (or  multiplied  in  the  land),  those  which 
other  (Jews)  praise. 

9  Either,  child  sacrifice,  with  concomitant  drink  offering  (Is.  57  :  5  f. ; 
65  :  n),  or  perhaps  simply  the  slaughter  of  animals  in  a  forbidden  cult, 
which  was  as  bad  as  murder  (Is.  66  :  3). 

*  One  Hebrew  tradition  reads  this  word  (v.  10)  in  the  plural.     Even  if  the 
singular  be  read,  however,  it  may  still  represent  the  plural.    The  decision  of 
the  question  will  partly  depend  on  whether  the  speaker  in  the  psalm  is  re- 
garded as  an  individual  or  the  church. 

4  lob:  not  "corruption,"  but  "the  pit,"  corresponding  to  Sheol  or  the 
underworld  in  loa. 

•  In  both  the  material  and  spiritual  sense. 

83 


Psalm  127  :  i  The  Messages  of 

3.   The  Need  of  Divine  Help  (127  :  i,  2) 

The  need         Without  the  help  of  God,  all  human  toil  is  vain.     Be  it 
of  quieTfauh  the  building  of  a  house  or  the  watching  of  a  city,  unless 
m  God  (i,  2)  Jehovah  De  there  to  help  and  inspire,  it  is  all  in  vain.     Ye 
must  not  wear  your  strength  out,  as  if  all  depended  upon 
you.     It  is  idle  for  you  to  rise  so  early  and  to  sit  down  so 
late  to  the  evening  meal,  thus  eating  the  bread  of  sorrow. 
For  the  best  gifts  do  not  go  to  the  busiest  hands.     Jeho- 
vah bestows  his  gifts  upon  those  whom  he  loves,  when 
they  rest  and  are  still. 

4.   Jehovah  the  Good  Shepherd  (23) 

Jod  as  Like  a  good  shepherd,  my  God  is  always  caring  for  me, 

shepherd      SQ  ^^  j  |ac^  £or  nothing.     He  guides  me  to  sources  of  re- 
newal and  rest,  making  me  lie  down  in  pastures  green,  and 
leading  me  to  the  waters  of  quietness.     My  weary  spirit  he 
refreshes  :  he  guides  me  in  paths  that  are  straight,  for  the 
glory  of  his  name.  Yea,  and  he  can  guide  me  in  the  dark- 
ness as  in  the  light.   For,  even  when  I  walk  in  the  valley  of 
the  deep  shadow,  I  fear  no  ill ;  for  thou  art  with  me,  to  guide 
and  defend  me.     Thy  rod  *  and  thy  staff  are  my  comfort. 
God  as  host      Thou  art,  too,  my  host  as  well  as  my  shepherd,  and  at 
(5'  6)  thy  hospitable  table,  I  feast  without  fear,  though  mine 

enemies  glare  in  upon  me.     Thou  anointest  my  head  for 
the  banquet,  and  the  gifts  of  thy  table  are  abundant. 

1  The  club  with  which  the  wild  beasts  were  beaten  off. 
84 


the  Psalmists  Psalm  91  :  12 

Surely  goodness  and  mercy,  angels  twain,  shall  follow 
close  after  me  all  my  days,  and  I  shall  dwell *  forever  in 
the  house  of  my  God. 

5.   The  Serene  Confidence  of  the  Godly  (91) 

The  man  who  knows  the  almighty  and  the  most  high  Perfect  se- 
God  to  be  his  shelter  and  his  home,  can  sing  to  him  with  every  k?nd 
grateful  confidence  :  "  Thou  art  my  refuge,  my  fortress,  °hePm"nwho 
my  God  in  whom  I  trust."  puts  his  trust 

For  he  is  mighty  to  deliver  from  perils  of  every  kind.  (1-13) 
He  can  save  thee  from  snare  and  deadly  pestilence :  his 
sheltering  wings  can  safely  cover  thee.  Thou  needest  not 
fear  the  terror  of  night,  nor  the  arrow  that  flieth  by  day,8 
nor  the  plague  that  stalks  in  the  dark,3  nor  the  deadly  heat 
of  noonday.  Ten  thousand  of  the  godless  may  fall  about 
thee,  but  the  evil  shall  never  touch  thee ;  for  Jehovah's 
faithfulness  is  to  thee  as  a  shield  of  defence.  Thou  shalt 
see  with  thine  eyes  how  the  godless  are  punished;  but 
that  is  all.  For  thou  thyself  art  safe  ;  thou  hast  made  the 
most  high  God  thy  refuge  and  thy  home.  No  evil  shall 
befall  thee ;  no  plague  shall  come  near  thy  tent ;  for  at  his 
bidding,  the  angels  preserve  thee  wherever  thou  goest, 
bearing  thee  up  and  keeping  thee  from  stumbling  on  the 

JThe  Hebrew  text  reads  "return,"  which  would  be  very  appropriate,  if 
the  psalm  were  written  in  exile ;  but  probably  the  familiar  translation  cor- 
rectly represents  the  original  text. 

a  Perhaps  the  allusion  is  to  sunstroke  (cf.  121 :  6). 

9  Possibly  regarded  as  a  demon. 


Psalm  91  :  13  The  Messages  of 

stony  ways.     Over  all  that  is  strong  and  cruel  and  treach- 
erous thou  shalt  have  the  dominion.     Reptiles  and  adders, 
lions  and  dragons,  shalt  thou  trample  under  foot. 
Jehovah's         "  All  this,"  saith  Jehovah,  "  I   will  do   for   the  man 
(74Wi6)         who  loves  me  and  cares  for  me.     I  will  deliver  and  exalt 
him.     When,  in  his  hour  of  need,  he  calls  me,  I  will  an- 
swer and  stand  by  him.     I  will  save  him  and  bring  him  to 
honor,  and  spare  him  long  to  see  the  golden  Messianic 
days." 

6.   Jehovah  the  Guardian  of  his  People  (121) 

Help  comes       Wistfully  I  lift  up  mine  eyes  to  the  mountains,  and  ask 
vaMi,^)0"    mY  heart  whence  cometh  my  help*     Not  from  the  moun- 
tains, my  heart  makes  answer,  but  from  Israel's  God,  the 
creator  of  heaven  and  earth. 

He  is  the  He  can  preserve  as  well  as  create,  for  he  keeps  me  from 
sentmef  stumbling,  and  watches  over  me  with  sleepless  care — yea 
k'  4)  with  sleepless  and  unslumbering  care. 

Always  and  Surely  he  is  my  preserver  and  defender.  No  baleful 
heCpi^serves  influence  shall  hurt  me  by  day  or  night.  He  will  preserve 
(s-8)  me  from  evil  of  every  kind.  All  the  day  long  he  keeps 

me,  from  morn  till  even,  when  I  come  home,  and  he  will 
keep  me  evermore. 

7.  Jehovah  an  Unfailing  Defence  (125) 

The  security  They  that  trust  in  Jehovah  shall  be  like  Mount  Zion, 
trfuS°jSehoh°  immovable  forever,  encircled  and  defended  by  Jehovah, 
vah  (i-3)  as  the  encircling  hills  defend  Jerusalem  ;  for  he  will  never 

86 


the  Psalmists  Psalm  34  :  8 

suffer  the  godless  to  rule  over  Israel's  holy  land,  lest  Israel 
should  then  be  tempted  to  abandon  her  faith  and  go  over 
to  heathendom. 

Grant  good  fortune,  then,  to  all  that  are  good  and  true-  Prayer  for 
hearted  in  Israel ;  but  make  those  who  turn  aside  to  paths  J"")** 
of  compromise  share  the  fate  of  the  wicked.     Peace  be 
upon  Israel ! 

8.  Jehovah's  Favor  to  the  Godly  (34)* 

I  will  bless  and  praise  Jehovah  without  ceasing;  and  Praise  of 
the  godly  are  glad  when  they  hear  how  I  boast  in  him.  the  deHve?-r 
Come,  then,  and  magnify  Jehovah  with  me,  and  let 
exalt  his  name  together ;  for  he  heard  me  when  I  sought  (M°) 
him  and  saved  me  from  all  that  affrighted  me.      If   ye 
but  look a  to  him,  your  faces  shall  shine  for  very  joy,  and 
there  shall  be  no  blush  of  shame  upon  them.     Here 8  is 
one  who  was  crushed  ;  but  Jehovah  heard  his  praye'r,  and 
brought  him  safely  out  of  all  his  distresses ;  for  his  un- 
seen victorious  hosts  *  evermore    encamp   round  about 
them  that  truly  worship  him.     O  taste  and  see  that  Jeho- 

1  Ps.  34  is  an  alphabetic  psalm. 

*  The  third  person  plural  is  not  in  place  here  (v.  5) ;  the  second  plural 
imperative  is  correct.     (So  the  Greek  version. )    No  consonantal  change  is 
necessary. 

•  Pointing  to  himself. 

4  One  angel  could  not  encamp  round  about  a  company.  Either  he  rep- 
resents  Jehovah  himself  (cf.  Ps.  125  :  2),  or  is  captain  of  Jehovah's  host 
(cf.  Josh.  5 : 14;  a  Kings  6 : 17.) 

87 


Psalm  34 :  8  The  Messages  of 

vah  is  good.  How  happy  is  the  man  who  puts  his  trust 
in  him  !  O  fear  Jehovah,  ye  that  are  his  saints ;  for  they 
that  fear  him  lack  for  nothing.  Rebels  J  indeed  may  be 
poor  and  hungry,  but  not  those  who  seek  Jehovah  ;  they 
lack  no  good  thing. 

Jehovah  Come,  then,  children,  and  listen  while  I  teach  you  the 
favors  the  secret  0£  reiigion>  if  a  man  desires  a  long  and  happy 
(13-22)  iife>  ne  must  fog  true  and  sincere  in  speech,  devoted  to  all 
that  is  good,  and  an  earnest  lover  of  peace.  Jehovah  sets 
his  face a  against  the  evil-doers,  to  root  out  their  memory 
from  the  earth.  But  he  looks  with  love  upon  the  right- 
eous ;  he  listens  to  their  cry  and  brings  them  safely  out 
of  their  distress.  To  the  broken-hearted  he  is  near, 
and  he  saves  those  whose  spirit  is  crushed ;  for,  though 
the  troubles  of  the  righteous  are  many,  Jehovah  de- 
livers them  out  of  them  all,  and  evermore  preserves  them 
from  the  swift  and  violent  death  that  overtakes  the 
wicked  ;  *  but  those  who  hate  the  righteous  shall  pay  the 
penalty.4 

1  "Apostates,"  instead  of  "young  lions."  This  is  Duhm's  suggestion. 
The  words  are  very  similar. 

8  Vv.  15  and  16  ought  to  be  transposed. 

'  Inv.  21,  it  is  not  "evil,"  as  in  the  English  version,  but  "a  calamity," 
"  misfortune,"  that  is  to  slay  the  wicked. 

4  V.  22 — Jehovah  redeems  his  servants,  and  not  one  of  them  who  trusts  in 
him  shall  suffer — is  no  doubt  a  liturgical  addition,  like  25 :  22.  The  previous 
verse  began  with  the  last  letter  of  the  Hebrew  alphabet  (f) ;  this  verse  be- 
gins with/,  whereas/  is  already  represented  by  v.  16. 

88 


the  Psalmists  Psalm  144  :  12 


9.   The  Blessedness  of  Jehovah's  Followers  (U2)1 

How  happy  is  the  man  who  acknowledges  Jehovah,*  The  pros- 
and  finds  great  pleasure  in  his  law.     He  shall  be  blessed  Sity^of 
and  his  descendants  shall  be  a  power  in  the  land.     Wealth  those  who 
and  riches  are  in  his  house,  and  the  divine  blessing  abides  (I-IQ) 
with  him  forever.     In  his  darkness  light  arises,  and  he, 
like  his  God,8  is  full  of  grace  and  pity  and  justice.     Happy 
is  the  man  who  lends  and  gives,  and  who  is  just  in  the 
management  of  his  affairs.4     He    will  enjoy   unshaken 
prosperity  and  be  remembered  forever.     Evil  tidings  do 
not  terrify  him  :  for  with  steadfast  heart  he  trusts  Jehovah. 
His  heart  is  firm  and  fearless,  he  knows  that  one  day  he 
will  feast  his  eyes  upon  his  enemies.    He  gives  liberally  to 
the  poor,  the  divine  blessing  abides  with  him  forever,  he  is 
lifted  to  honor.     At  the  sight  the  godless  man  gnashes  his 
teeth  with  vexation  and  pines  away  with  disappointed  hopes. 

10.    The  Prosperity  of  Jehovah's  People  (144  :  12-15)' 

Our  sons  shall  be  as  plants  that  are  trained,  and  our  The  pros- 
daughters  like  the  sculptured  figures  6  that  adorn  the  pil- 

1  An  alphabetic  psalm,  companion-piece  to  in,  which  is  also  alphabetic.     (12-15) 
a  This  verse  points  back  to  1 1 1  :  10. 
«Cf.  111:4. 

4  Or  perhaps,  he  will  maintain  his  case,  that  is,  will  not  lose  it,  at  the  trial. 
6  These  verses  have  little  obvious  relation  to  vv.  i-n,  and  appear  to  con- 
stitute a  fragment  by  themselves. 
•  For  example,  Caryatides. 

89 


Psalm  144  :  13  The  Messages  of 

lars  of  a  palace.  Our  garners  shall  abound  with  store  of 
every  kind ;  our  sheep  will  bring  forth  by  the  myriad  on 
our  pastures,  and  our  cattle  will  be  heavily  laden.1 

Peace  and  prosperity 2  shall  reign  in  our  streets. 

O  how  happy  is  the  people  who  fare  thus  well !  and 
thus  fares  the  people  whose  God  is  Jehovah. 

1 1.   Jehovah  the  Source  of  Domestic  Joys  (127  :  3-5* ;  128) 

The  blessing     See  !    Jehovah  bestows  upon  those  who  fear  him  the 
(MJ^S)"    gift  of  children'  and  mjghty  defenders  are  the  sons  who 
are  born  to  a  man  in  his  youth.     O  how  happy  is  he  who 
has  many  such !     He  shall  hold  up   his  head  with  con- 
fidence when  he  faces  his  enemies.4 

Jehovah  How  happy  is  everyone  that  fears  Jehovah  and  keeps 

worshf  hlers  ^IS  commandments  !  Not  another,  but  thou  thyself,  shalt 
horaeaandPyeat  w^at  ^Y  hands  have  toiled  for  :  happy  and  prosper- 
part  in  the  ous  shalt  thou  be.  In  her  inner  chamber  thy  wife  shall 

welfare  of 

Jerusalem 

(128 :  1-6)  l  There  are  difficulties  in  the  way  of  the  translation  "  heavy  with  young." 

The  meaning  is  obscure,  and  the  words  may  be  a  gloss. 

a  This  is  the  general  sense,  but  the  detail  is  very  obscure.  Wellhausen 
translates  "There  is  no  murder  nor  manslaughter."  Duhm:  "No  mis- 
fortune or  loss  in  our  markets." 

3  It  is  only  by  a  somewhat  strained  interpretation  that  any  connection  can 
be  found  between  these  verses  and  vv.  i,  2.     In  any  case,  they  may  fairly 
be  taken  by  themselves. 

4  "  When  he  speaks  with  his  enemies  in  the  gate."    That  is,  either  (a)  in 
time  of  war,  or  (b)  in  a  legal  process,  where  might  often  triumphed  over 
right,  his  suns  would  defend  him. 

90 


the  Psalmists  Psalm  133  :  3 

be  fruitful  as  a  vine,  and  thy  children  round  about  thy 
table  like  glad  young  olive-trees.  See  !  such  shall  be  the 
blessing  that  Jehovah  will  dispense  from  the  temple  to 
the  man  that  fears  him. 

All  the  days  of  thy  life  thou  shalt  enjoy  the  good 
fortune  of  Jerusalem,  and  shalt  live  to  see  thy  children's 
children.  Peace  be  upon  Israel. 

12.   The  Blessedness  of  Brotherly  Concord  (133)* 

What  a  beautiful  sight  to  see  brethren,  whose  homes  are  The  beauty 
far  apart,  united  and  dwelling  together  again  !    A  sight  concord"-^) 
as  welcome  a  as  the  goodly  oil  that  runs  down  the  high- 
priest's  beard — the  beard  that  flows  over  the  collar  of  the 
garment !     A  sight  refreshing  as  the  heavy  dew  that  falls 
upon  the  hills  of  Jerusalem.     For  within  that  city  is  the 
heavenly  blessing— even  life  that  shall  never  end. 

1  But  for  the  reference  to  Aaron,  one  might  refer  the  psalm  to  the  reunion 
of  the  members  of  a  family.  In  its  present  form,  at  least,  it  seems  to  refer 
to  the  festivals  which  brought  the  scattered  members  of  the  Jewish  race  to- 
gether to  Jerusalem. 

9  Possibly  the  point  of  comparison  in  v.  2  is  that  the  long  lines  of  the 
houses  of  Jerusalem  and  the  tents  of  the  pilgrims,  flow  down  the  slopes  of 
the  Temple  hill,  even  to  the  base— like  the  oil  on  Aaron's  garments  (W. 
Robertson  Smith,  Old  Testament  in  the  Jewish  Church,  p.  212,  note). 


Psalm  i  :  i  The  Messages  of 

IV 

REFLECTIONS   ON   THE  VALUE   OF   SCRIPTURE 
i.  Its  Mastery  the  Secret  of  Success  (i) 

The  pros-  The  truly  happy  man  is  he  who  never  entered  on  the 
godly  (°if-3)he  perilous  path  of  godlessness— that  path  which  begins  in 
dallying  with  evil,  and  leads  by  sure  steps  to  the  deliberate 
scorn  of  religion.  But  his  heart  is  set  upon  the  Scriptures, 
and  over  them  he  broods  continually.  The  destiny  of 
such  an  one  is  bright — like  a  tree,  fruitful  and  fair,  with 
roots  that  are  nourished  by  water  from  the  rivulets,  and 
leaves  that  never  fade.1  All  that  he  does  he  brings  to  a 
happy  issue. 

The  fate  of  Far  other  is  the  destiny  of  the  godless.  They  are  light 
2&  ^e  cnaff  blown  about  by  the  wind  ;  and  when  the  winds 
of  judgment  begin  to  blow,  they  shall  not  be  able  to  keep 
their  feet,  nor  shall  they  have  any  place  in  the  assembly 
of  the  righteous.  For,  while  Jehovah  watches  over  the 
way  that  the  righteous  takes,  the  way  of  the  godless  van- 
ishes out  of  sight. 

1  Cf.  Jer.  17  :  7,  8,  where  this  is  the  blessing  of  the  man  who  trusts 
Jehovah. 


the  Psalmists  Psalm  19  : 14 


2.   The  Power  of  the  Law  (19  :  7-14)  * 

The  law 2  of  Jehovah  is  spotless.     It  brings  the  spirit  The  glory 
back  to  life.     Its  warnings  and  promises  are  sure  ;  and  to  ?he  Script-0 
the  simple  they  impart  wisdom.     Its  statutes  are  right ;  ures  (7"") 
they  make  glad  the  heart  that  obeys  them.    The  religion  • 
of  Jehovah  is  pure ;  and,  like  all  that  is  pure,  it  abideth 
forever.     What  Jehovah  enjoins  is  true  and  right ;  more 
precious  are  his  laws  than  the  finest  gold,  and  sweeter 
than  the  choicest  honey.     By  them   thy  servant  *  is  en- 
lightened and  warned,  and  he  is  richly  rewarded  when  he 
keeps  the  same. 

Who  can  trace  the  sins  that  he  unwittingly  commits  ?  Prayer  for 
Of  all  such  sins  declare  me  guiltless  ;  and  preserve  me,  O  §eHveran2e 
my  God,  from  perils  without  as  well  as  within.     Save  me  (I3~I4) 
from  the  arrogant,  and  keep  them  from  lording  it  over 
me,  thine  own  people  Israel.     Then,  when  the  land  is  rid 
of  their  yoke,  I  shall  know  that  thou  hast  declared  me 
blameless  and  free  from  apostasy. 

Be  pleased  to  accept  these  words  and  thoughts  of 
mine,  O  Jehovah,  my  rock  and  redeemer. 

1  Even  if  w.  1-6  were  originally  independent,  the  connection  with  7-11 
is  good  :  the  glory  of  God  in  the  sky  and  Scripture,  the  law  of  God  in 
nature  and  revelation. 

a  The  synonyms  for  Scripture  here  are  much  the  same  as  in  Ps.  119. 

*  The  fear  of  Jehovah,  in  the  objective  sense ;  that  is,  the  religion  of  Israel. 

*  That  is,  Israel ;  this  becomes  plainer  in  v.  13. 

93 


Psalm  119  :  i  The  Messages  of 


3.  Meditations  on  the  Word  of  God  (H9)1 

its  precepts      Happy  are  they  whose  life  is  blameless — they  who  ear- 

ng0htnessUp"  nestly  search  the  Scriptures  that  they  may  know  and  do 

<I~8)  the  will  of  God,  as  it  is  contained  therein,  and  sinlessly 

walk   in  his  ways.     O  that  I  might  be  steadfast  in  my 

walk  !  then  would  obedience  bring  me  to  the  goal.     I  will 

render  thee   my  hearty  thanks,  when  I   master  all  thy 

righteous  laws  ;  and  O  !  forsake  me  not  utterly,  lest  mine 

obedience  be  put  to  shame.8 

it  reveals  Only  by  a  vigilance  born  of  a  knowledge  of  Scripture 
w!li°(9*ih6)S  can  a  young  man  keep  his  life  pure.  Let  me  not  stray 
from  thy  commandments  :  in  them  I  have  earnestly  sought 
thee.  Thy  word  have  I  hidden  as  a  treasure  in  my  heart, 
to  keep  me  from  sinning  against  thee.  O  blessed  God  ! 
teach  me  thy  will.  I  rehearse  thy  commandments  with 
delight,  and  I  love  more  than  riches  the  way  to  which  they 
point  me.  I  think  upon  them  with  joy  and  will  remember 
them  forever. 

JAn  alphabetic  psalm,  each  letter  claiming  8  verses.  As  in  the  alpha- 
betic psalms  generally,  there  is  here  very  little  sequence  of  thought.  Some- 
times several  verses  go  naturally  together  (cf.  81-88),  but  in  the  main  the 
meditations  are  isolated. 

2  Israel  was  weak  and  suffering  (141-143),  and  doubtless  felt  herself  at 
this  time  forsaken  of  God.  The  speaker  seems  to  be  Israel,  the  com- 
munity, nation  or  church,  not  the  individual.  Notice  that  princes  take 
counsel  against  her  (23)  and  persecute  her  (161) ;  she  is  small  and  despised 
(141)  and  almost  consumed  (87). 

94 


the  Psalmists  Psalm  119  :  38 

Graciously  suffer  thy  servant  to  live,  and  I  will  keep  thy  it  comforts 
word.   Open  mine  eyes,  that  I  may  see  the  wonders  of  thy  J^SSS^ 
law.     I  am  a  stranger  on  the  earth  ;  keep  me  not  then  in  (*7-*4) 
ignorance  of  what  thou  wouldst  have  me  to  do.1    My  soul 
is  worn  with  ceaseless  longing  for  a  knowledge  of  thy  will. 
I  know  that  thy  rebuke  and  curse  rest  upon  the  arrogant 
who  care  not  for  thy  law  ;  but  I  have  kept  it.     Roll  away 
then  the  shame  and  contempt  with  which  I  am  burdened. 
Though  foreign  princes  plot  against  me,  yet  I  will  meditate 
upon  thy  law  ;  yea,  it  is  my  delight  as  well  as  my  counsellor. 

My  soul  is  exceeding  sorrowful,  and  I  am  nigh  unto  it  sustains 
death  :  revive  me  according  to  thy  word.     When  I  tell  oflieart^ 
thee  of  my  daily  life,  thou  dost  answer  me.     O  teach  me  (*s-32) 
thy  will,  and  I  will  think  on  thy  wonders.     Put  from  me 
the  spirit  of  apostasy,  and  teach  me  graciously,  for  I  have 
chosen  the  way  of  thy  truth,  and  steadily  clung  to  it.     O 
put  me  not  to  shame,  for  with  happy  heart  I  would  run  in 
the  way  of  thy  commandments.3 

Teach  me  thy  will,  and  I  will  earnestly  do  it  forever,  it  removes 
Guide  me  in  the  way  of  thy  commandments,  for  they  are  SS 


my  delight.  They  can  preserve  me  from  covetousness,  and  (33-4°) 
from  the  vain  desire  of  the  eyes,  if  thou  do  but  graciously 
revive  me.     Fulfil  upon  thy  servant  the  promise  which  is 
for  those  that  fear  thee,  and  remove  the  reproach  that  I 

1  Stranger    should  be  acquainted  with  the  laws  of  the  land,  so  as  to  keep 
from  transgressing  them. 

2  Or,  by  another  reading,  "  thy  commandments  are  the  joy  of  my  heart" 

95 


Psalm  119  :  39 


The  Messages  of 


It  imparts 
courage  to 
meet  malic- 
ious foes 
(41-48) 


It  gives 
comfort  in 
sore  afflic- 
tion (49-56) 


It  attracts 
the  godly- 

(37-«0 


dread  ;  for  obedience  to  thy  word  deserves  not  reproach. 
Revive  me  in  thy  mercy,  that  I  may  fulfil  the  command- 
ments that  I  love. 

Visit  me,  O  God,  with  thy  grace  and  thy  salvation  ac- 
cording to  thy  promise,  that  so  I  may  be  able  to  answer 
my  slanderer.  In  that  hour  take  not  out  of  my  mouth  the 
words  of  truth,  which  are  my  hope  and  confidence.  So 
shall  I  keep  thy  law  for  evermore,  and  walk  at  liberty. 
Even  before  heathen  princes,  in  the  land  of  our  dispersion, 
I  will  speak  of  thy  law  without  shame — the  law  that  I  love 
and  all  but  worship,1  the  law  in  which  I  meditate. 

Remember  thy  promise  to  thy  servant,  for  thou  hast 
bidden  me  hope.  This  is  my  comfort  in  mine  affliction 
that  thy  words  preserve  me  in  life.  Despite  the  fierce 
mockery  of  the  arrogant,  I  have  not  swerved  from  thine 
ancient  law,  and  it  comforted  me  when  I  thought  thereon. 
Glowing  indignation  seizes  me,  when  I  think  of  the 
wicked  who  forsake  it.  It  is  so  dear  to  me.  I  sing  its 
praises  in  the  house  of  my  pilgrimage,2  and  muse  on  thy 
name  in  the  night,  O  my  God,  and  thou  dost  graciously 
enable  me  to  keep  thy  law. 

My  portion  is  Jehovah  :  I  keep  thy  law.8  Earnestly 
do  I  entreat  thee  to  revive  4  me  according  to  thy  promise. 

1  Hands  were  raised  to  God  in  prayer  :  cf.  28  :  a. 

*  That  is,  the  earth  :  cf.  v.  19. 

*  Or,  "  my  portion  is  to  keep  thy  words,  O  Jehovah." 

*  So  Syriac.     The  Hebrew  reads,  "  be  gracious  to  me." 

96 


the  Psalmists  Psalm  119  :  78 

When  I  think  upon  my  ways,  I  speedily  turn  my  feet  in 
the  direction  of  thy  commandments ;  and  though  I  am 
caught  as  in  a  net  by  the  snares  of  the  godless,  I  do  not 
forget  thy  law.  At  midnight  I  rise  to  praise  thee  for  thy 
righteous  precepts.  I  have  fellowship  with  all  who  fear 
thee  and  keep  thy  commandments.  The  earth  is  full  of 
thy  love,  O  my  God.  Teach  me  thy  statutes. 

Thou  hast  dealt  well  with  thy  servant,  according  to  it  promotes 
thy  promise.  Teach  me  judgment  and  knowledge:  for 2d 
I  lean  upon  thy  laws.  Before  affliction  came,  I  was  a 
wanderer,  but  now  I  keep  thy  word.  Good  thou  art, 
and  thou  doest  good :  teach  me  thy  law.  The  arrogant 
forge  lies  against  me  with  unfeeling  heart ;  but,  as  for 
me,  I  keep  thy  commandments  with  a  heart  that  is 
earnest  and  joyful.  Affliction  was  good  for  me;  for  it 
brought  me  to  learn  thy  will.  Thy  law  is  better  for  me 
than  treasures  untold. 

As  thou  hast  created  my  body,  create  for  me  also  the  it  gives  de- 
mind  to  learn  thy  commandments.     Those  who  worship  comfort 
thee  will  be  glad  when  they  see  how  my  patient  confi- 
dence  in  thee  has  been  crowned.     I  know  that  thy  judg- 
ments are  just,  and  that  mine  affliction  is  a  proof  of  thy 
faithfulness.     May  thy  love  be  my  consolation,  according 
as  thou  hast  promised  to  thy  servant.     Have  pity  upon 
me,  that  I  may  live  ;  for  thy  law  is  my  delight.     May  the 
arrogant  be  brought  to  shame,  for  they  wrongfully  op- 
press me ;  but,  as  for  me,  I  meditate  on  thy  command- 

97 


Psalm  1 19:79  The  Messages  of 

ments.  May  all  turn  to  me  who  fear  thee  and  know  thy 
law.  May  my  heart  keep  thy  precepts  blamelessly,  that 
disgrace  may  never  be  mine. 

it  is  a  solace  I  pine  for  thy  help,  I  wait  for  thy  word.  I  look  with 
cuted  pcrse  l°ngmg  f°r  tnv  promise,  and  say  to  myself,  "  When  wilt 
(81-88)  tjlou  comfort  me  ?  "  Though  I  am  worn  and  shrivelled 
like  a  wineskin  in  the  smoke,  yet  have  I  not  forgotten 
thy  commandments.  Since  my  days  are  so  few,  speedily 
execute  judgment  upon  my  persecutors.  A  pit  has  been 
dug  for  me  by  unbelieving  and  arrogant  men.  O  save 
me  according  to  thy  faithful  promises.  Though  they  all 
but  consumed  me,  yet  did  I  not  forsake  thy  command- 
ments. I  will  keep  them,  if  thou  but  in  thy  mercy  revive 
me. 

it  is  eter-  Thy  word,  O  Jehovah,  is  eternal  as  the  heavens ;  it  is 
because  of  thy  faithfulness  that  the  earth  and  all  things 
continue  throughout  the  generations :  they  are  all  thy  ser- 
vants.1 But  for  the  joy  that  thy  law  brought  me,  I  should 
have  perished  in  my  misery.  Never  shall  I  forget  thy 
commandments,  for  through  them  thou  hast  revived  me. 
Thine  I  am,  save  me,  for  I  am  studious  of  thy  law.  The 
godless  lie  in  wait  to  destroy  me  ;  but  I  give  heed  to  thy 

1  For  "  thy  faithfulness  "  in  v.  90,  Duhm  reads  "  thy  word."  For  "  this 
day"  in  v.  91,  Wellhausen  reads  "  all  beings."  The  words  are  not  unlike 
in  the  Hebrew.  Duhm  believes  that  these  two  verses  do  little  more  than  re- 
assert the  thought  of  v.  89 — the  eternity  of  the  divine  word.  The  verses, 
as  they  stand  in  the  ext,  contain  noble  thought ;  but  the  te*t  cannot  be  sai(J 
to  be  certain. 

98 


the  Psalmists  Psalm  119  :  115 

precepts.  All  earthly  perfection  is  finite,  but  thy  law  is 
infinite. 

0  how  I  love  thy  law;  I  think  of  it  continually.     It  it  is  precious 
makes  me  wiser  than  my  foreign  foes,1  who  would  teach  fng  totKse 
me  another  faith— wiser,  too,  than   the  aged.     It  keeps  J|£o  study  it 
my  feet  unerringly  in  thine  own  way,  far  from  the  paths  of 

sin.  Thou  thyself '  art  my  teacher.  Sweeter  than  honey 
are  thy  words  :  they  bring  me  wisdom  and  teach  me  to 
hate  every  false  way.3 

Thy  word  sheds  light  upon  the  way  that  I  should  go.  it  directs 
I  will  keep  the  vow  that  I  have  sworn,  to  observe  it  all.  onfe  bTay 
I  am  sore  afflicted ;  revive  me  according  to  thy  promise.  ^"xaj 
Be  pleased  to  accept  the  thanks   I  utter,  and  teach  me 
thine  ordinances.     Though  I  am  in  continual  peril,  yet 
have  I  not  forgotten  thy  law.     The  godless  sought  to  trip 
me  up  ;  yet  I  strayed  not  from  thy  law.     It  is  mine  eter- 
nal inheritance,  and  the  joy  of  my  heart,  and  I  have  in- 
clined my  heart  to  perform  it  forever. 

1  hate  the  sceptically  minded,4  but  thy  law  I  love.     My  it  defends 
shelter  and  shield  art  thou  :  I  wait  for  thy  word.     Get  ye  sk™PtSn 
gone,  ye  evil-doers,6  and  let  me  keep  the  commandments  5"ednc^sobc" 

(113-120) 

1  If  the  psalms  belong,  as  many  suppose,  to  the  second  century  B.  C.,  the 
reference  here  will  be  to  the  Greeks,  and,  in  general,  to  the  influences  that 
made  for  a  liberal  and  worldly  culture. 

9  In  contrast  to  the  alien  teachers  of  v.  98. 

3  That  is,  false  religion,  such  as  that  introduced  by  Greek  influence. 

«  V.  113,  half  Jewish,  half  Greek.     Cf.  x  Kings  18  :  ax. 

•  From  Ps.  6  :  8a. 

99 


Psalm  119  :  116 


The  Messages  of 


The  man 
who  keeps  it 
Jehovah  will 
love  and 
protect 
(121-128) 


It  explains 
the  myste- 
ries of  life 
(129-136) 


of  my  God.  Sustain  me  according  to  thy  promise,  that 
I  may  live,  and  that  my  hope  may  not  be  put  to  shame. 
Hold  me  up  and  save  me,  and  I  shall  ever  look  up  to  thy 
law.  Those  who  have  wandered  therefrom  in  the  false- 
ness of  their  heart,1  thou  hast  utterly  cast  off,  counting 
them  as  dross.  In  fear  of  such  a  fate,  I  cling  to  thy  law, 
for  I  am  sore  afraid  of  thee  and  thy  judgments. 

I  have  done  thy  will ;  leave  me  not  to  mine  oppressors, 
and  pledge  thy  word 2  that  they  shall  not  triumph  over 
me.  With  longing  eyes  I  look  for  thy  help  in  fulfilment 
of  thy  righteous  promise.  Deal  with  me  in  mercy  and 
graciously  instruct  thy  servant  in  thy  law.  It  is  time  for 
thee  to  execute  thy  work  of  judgment,  for  they  have 
broken  thy  law.  More  than  fine  gold  do  I  love  thy  com- 
mandments, and  I  walk  according  to  all  thy  precepts,' 
detesting  every  false  way. 

Thy  law  is  wonderful,  therefore  I  obey  it.  The  revela- 
tion of  thy  word  gives  light  and  wisdom  to  the  simple. 
With  open  mouth  I  pant  and  pine  for  thy  command- 
ments. Graciously  turn  to  me,  as  is  just  to  the  friends  of 
thy  name.  Through  thy  word  make  my  steps  firm,  that 

1  So  the  Greek  version,  which  reads  "  their  thought  is  falsehood "  for 
"  their  deceit  is  falsehood." 

2  As  v.  122  is  the  only  verse  in  the  psalm  without  a  reference  to  the  word 
of  God,  Duhm  emends  "  thy  servant"  to  "  thy  word  " — a  fairly  simple  and 
probable  change. 

8  "All  precepts  concerning  all  things"  should  simply  be  "all  thy  pre- 
cepts." 

100 


the  Psalmists  Psalm  119  :  152 

sin  may  have  no  power  over  me.  Redeem  me  from  op- 
pression, and  I  will  keep  thy  commandments.  Make  thy 
face  to  shine  upon  thy  servant,  and  teach  me  thy  statutes. 
My  face  streams  with  tears,  because  thy  law  is  not  ob- 
served. 

Righteous  art  thou,  O  my  God,  and  right  are  the  laws  its  precepts 
thou  hast  enjoined.    Thy  precepts  are  just  and  true  ex-  £35*"" 
ceedingly.     I  am  consumed  by  my  zeal,  because  my  foes  <X37-M4> 
have  forgotten  thy  words.    Thy  word  is  exceeding  pure, 
and  thy  servant  loves  it.     Little  am  I  and  held  in  con- 
tempt, but,  unlike  my  foes,1 1  remember  thy  command- 
ments.   Thy  righteousness  is  an  everlasting  righteous- 
ness, and  thy  law  is  truth.     Despite  the  distress  that  has 
come  upon  me,  thy  commandments    are  my  delight. 
They  are  right  forever:  instruct  me  in  them,  that  I  may 
live. 

With  all  my  heart  I  call  to  thee  for  help ;  hear  me,  O  To  the 
my  God,  and  I  will  keep  thy  statutes.     In  the  early  dawn  dXtrj3io- 
I  cry,  waiting  for  thy  word  ;  I  awake  before  the  night-  J Jn^w" 
watch  begins,  to  meditate  therein.     Mercifully  hear  my  (MS-IS*) 
voice,  and  revive  me  according  to  thy  law.     Men  draw 
near  to  me  who  persecute  me  wrongfully,  and  stand  aloof 
from  thy  law,  but  thou,  too,  art  near  me,  O  my  God,  and 
thy  commandments  are  truth.     From  the  days  of  old  I 
have  known  that  thou  hast  established  them  to  abide 
forever. 

1  v.  139. 
101 


Psalm  119  :  153 


The  Messages  of 


Its  essence 
is  truth 
(153-160) 


It  brings 
peace  and 
happiness  to 
him  who  ob- 
serves it 
(161-168) 


It  deserves 
unending 
praise 
(169-176) 


Look  upon  mine  affliction,  and  deliver  me,  for  I  have 
not  forgotten  thy  law.  Defend  my  cause  and  redeem 
me,  and  revive  me  according  to  thy  promise.  The 
wicked  are  far  from  salvation,  for  they  study  not  thy 
commandments.  Great  is  thy  pity,  O  my  God,  revive  me 
according  to  thy  justice.  Though  the  foes  who  persecute 
me  are  many,  yet  I  have  not  swerved  from  thy  laws. 
When  I  see  the  apostates,  I  loathe  them,  because  they  do 
not  keep  thy  word ;  but  see  how  I  love  it,  and  in  thy 
mercy  revive  me.  The  essence  of  thy  word  is  truth,  and 
thine  ordinances  are  just  and  eternal. 

Though  princes  have  persecuted  me  without  a  cause,  as 
for  me,  I  fear  thy  word  and  rejoice  in  it,  as  one  that  finds 
great  spoil.  The  false  religion  I  hate  and  abhor,  but  thy 
law  I  love ;  and  I  praise  thee  for  it  seven  times  a  day. 
Those  who  love  it  enjoy  a  peace  *  that  is  deep,  and  move 
on  their  way  without  stumbling.  I  hope  for  thy  help,  O 
my  God,  for  I  have  kept  thy  commandments,  and  I  love 
them  exceedingly.  Thou  knowest  all  my  ways. 

Listen  to  my  loud  supplication,  O  my  God ;  revive 2  and 
save  me  according  to  thy  promise.  My  lips  shall  utter 
their  praise  of  the  just  laws  that  thou  teachest  me.  Help 
and  save  me  by  thy  mighty  hand ;  for  thy  gracious  law 
has  been  my  choice.  Through  it  be  pleased  to  help  and 
spare  me,  and  thou  shalt  have  my  praise.  If  I  stray  like 

1  Obviously  inner  peace,  for  the  psalmist  has  enemies  (v.  161). 
a  Perhaps  this  is  better  in  the  context  than  "  instruct  me."    So  Syriac. 
102 


the  Psalmists  Psalm  24  :  4 

a  lost  sheep,  O  seek  me,  for  thy  servant  doth  not  forget 
thy  commandments. 


REFLECTIONS   ON   THE   NATURE   OF   THE    IDEAL   MAN 

1.  The  True  Citizen  of  Zion  (15)' 

What  man  can  count  on  the  divine  protection  ?    Who  Qualities  of 
is  the  true  citizen  of  the  holy  city  ?     Not  he  whose  home  citizen  of 
is  in  Jerusalem,  but  he  whose  life  is  worthy.     His  walk  Zlon  ^'^ 
must  be  pure,  and  his  conduct  right  and  sincere ;  neither 
in  deed  nor  yet  in  word  will  he  wrong  his  neighbor.     He 
must  despise  reprobates,  and  honor  all  true  worshippers  of 
Jehovah.     He  will  keep  his  word,  though  he  suffer  for  it. 
He  will  lend  without  interest,  and  he  will  gain  no  unholy 
gain  at  the  expense  of  the  innocent.     One  whose  life  is 
such  as  this  will  enjoy  prosperity  unshaken. 

2.  The  True  Worshipper  (24 : 1-6) 

The  God  of  Israel  is  the  glorious  Lord  of  all  the  earth ;  The  majesty 
to  him  all  men  and  all  things  upon  it  belong.    For  it  wascodS(*%) 
he  who  created  it,  establishing  it,  upon  ocean's  streams, 
and  it  is  he  who  sustains  it  thereon. 

Who  then  is  worthy  to  approach  this  glorious  God  in 
worship  ?    None  but  one  who  is  pure  of  heart,  as  well  as 

1  Cf.  Isaiah  33 : 14,  15. 
103 


Psalm  24  : 4 


The  Messages  of 


The  condi-    blameless  in  deed,  who  never  set  his  heart  on  things  of 
cess* to  his"    nought.1    Such  an  one  shall  be  vindicated  and  blessed  by 
the  God  who  is  his  Saviour,  and  the  blessing  shall  pertain 
to  all  who  inquire  after  Israel's  God,8  and  seek  his  pres- 
ence. 


sanctuary 
(3-6) 


Jehovah 
comes  in 
glory  to  re- 
prove his 
people  (1-6) 


God  can  dis- 
pense with 
material  sac- 
rifices (7-15) 


3.  The  Essence  of  True  Worship  (50) 

The  great  God  of  Israel  appears  in  ancient  splendor  to 
admonish  his  people.  He  utters  his  voice,  and  the  earth 
trembles  8  from  east  to  west.  From  Zion  fair,  the  hill  of 
peerless  beauty,  his  glory  flashes  forth  * — fire  before  him 
and  storm  around  him.  He  summons  the  heavens  above 
and  the  earth  beneath  to  the  trial  of  his  people.  Bestir 
you,  then,  ye  rulers,  and  gather  together  his5  saints  who 
are  bound  to  him  by  a  covenant  of  sacrifice ;  and  let  the 
onlooking  heavens  declare  that  his  judgment  is  just. 

44  Listen,"  saith  Jehovah,  4I O  Israel,  my  people,  to  my 

1  V.  40  "  and  never  swore  deceitfully,"  is  a  gloss,  due  to  a  misunderstand- 
ing of  the  previous  clause,  which  was  once  supposed  to  read,  "  never  took 
my  soul  in  vain,"  where  "my  soul  "was  unwarrantably  interpreted  as 
equivalent  to  "  my  name"  (Ex.  20:  7). 

8  The  Hebrew  simply  has,  "  that  seek  thy  face,  even  Jacob,"  that  is,  the 
true  Israel.  But  for  "Jacob,''  we  must,  with  the  versions,  read,  "the  God 
of  Jacob." 

'  "  Feared,"  for  "he  summoned,"  by  a  slight  change  in  the  text.  The 
earth  is  not  summoned  till  v.  4. 

4  "  May  he  really  come  "  (not  merely  in  imagination)  "  and  not  be  silent:  " 
regarded  by  some  as  the  sigh  of  an  ancient  reader  (v.  3). 

6  Instead  of  "  my."     So  the  Septuagint. 
104 


the  Psalmists  Psalm  50  :  18 

words  of  complaint.  I  am  Jehovah  thy  God,1  and  the  ser- 
vice I  demand  is  not  exhausted  by  sacrifice ; 2  on  that 
ground  I  cannot  reproach  you  ;  for  sacrifice  ye  offer  with- 
out ceasing.  But  of  such  things  I  have  no  need — of  tame 
beasts  from  house  or  stall,  nor  of  the  wild  beasts  in  forest 
or  on  hill,  for  they  are  all  mine — the  birds  of  the  sky,3  and 
the  creatures  of  the  field.  The  whole  world  is  mine  with 
all  that  is  in  it ;  so  that  were  I  hungry,  I  could  take  what 
I  would  without  telling  thee :  but  I  eat  not  the  flesh  of 
beasts  nor  do  I  drink  their  blood.  But  when  thou  dost 
offer  thy  thanksgiving 4  in  payment  of  thy  vow,  let  there 
be  real  prayer  and  gratitude ;  then  in  time  of  distress  I 
will  deliver  thee  and  thou  shalt  pay  me  honor. 

But  what  right  have  you 6  to  talk  of  my  commandments  Animal  sac- 
and  prate  glibly  of  my  law,  when  all  the  while  you  reject 
its  warnings  and  cast  my  words  behind  your  back  ? 
enjoy  the  company  of  thieves  and  adulterers.    You  indulge  law  (i6-ao) 

1  The  preface  to  the  decalogue,  Ex.  20 :  a. 

8  Or  "does  not  consist  in  sacrifice."  The  precise  attitude  of  the  psalm 
to  sacrifice  is  extremely  difficult  to  determine  ;  but  the  meaning  assigned  in 
the  paraphrase  is  true  at  least. 

8  So  the  Septuagint. 

4  Some  take  the  reference  here  to  be  to  the  gratitude  itself,  not  to  the  ma- 
terial  offering.  "Offer  the  sacrifice  of  thanksgiving."  That  is,  no  doubt, 
of  more  account  than  the  offering ;  but  the  material  offering  seems  to  be 
hinted  at  here,  and  is  not  in  itself  objectionable  (cf.  v.  8). 

6  "  To  the  wicked  God  saith."  Probably  this  ought  not  to  be  regarded  as 
a  new  address.  It  is  the  same  people  who  are  fond  of  sacrifices  and  neglect 
the  moral  law. 


Psalm  50  : 19  The  Messages  of  the  Psalmists 

in  cruel  and  malicious  gossip,  deliberately  slandering  your 
own  very  brother 1  among  your  evil  associates.  And  be- 
cause I  was  silent  all  the  while,  you  thought  I  was  like 
yourselves,  willing  to  connive  at  sin,  if  only  there  was  sac- 
rifice. 

The  destiny  Nay,  verily,  I  will  punish  you,  and  show  you  plainly 
ed'anYthe"  the  truth  of  the  case.  Mark  it  well,  ye  that  forget  God, 
good  (21-23)  jest  ijke  a  ijon  he  ren(j  vou  jn  pieces .  he  who  offers  a 

thank-offering  does  me  honor,  but  he  who  giveth  heed  to 
his  ways  shall  enjoy  my  full  salvation." 

»  Cheyne  regards  the  brother  as  any  fellow- Israelite. 


106 


THE  PSALMS  OF  THANKSGIVING 


THE   PSALMS   OF    THANKSGIVING 


INTRODUCTION 

Very  few  singers  of  the  Old  Testament  would  have 
understood  the  apostolic  injunctions  to  give  thanks  in 
everything  and  to  rejoice  evermore.  It  is  a  rare  thing  to 
hear  one  vow  that  he  will  rejoice  in  Jehovah  and  joy  in  the 
God  of  his  salvation,  though  the  fig-tree  yield  no  blossom, 
and  there  be  no  herd  in  the  stalls  (Hab.  3:  17,  18).  Yet 
the  Hebrew  religion  was,  in  the  main,  glad  and  grateful, 
and  when  it  did  give  thanks,  it  did  so  with  good  will. 
There  was  much  in  the  common  round  of  every  year,  with 
the  recurrence  of  its  seasons  of  seed-time  and  harvest,  to 
make  the  Hebrew  heart  glad  ;  and  its  gladness  took  on 
the  color  of  religion.  At  times,  too,  there  were  droughts 
which  blighted  the  land  and  dried  up  the  hope  and  enthu- 
siasm of  the  people ;  and  when  such  times  were  followed 
by  showers  from  the  bountiful  river  of  God,  which  watered 
the  furrows  and  softened  the  ridges  (65  :  9,  10 ;  67  :  6), 
they  expressed  their  gratitude  in  noble  songs  of  thanks- 
giving. 

109 


The  Messages  of 

The  grounds  of  gratitude  to  Jehovah  are  manifold :  but 
they  are  all  summed  up  in  a  phrase  which  is  echoed  more 
than  once  :  he  brings  men  out  of  their  straits  into  a  broad 
place,  where  there  is  opportunity  to  breathe  and  room  to 
move  (18:19;  66:  12;  118:5).  The  one  hundred  and 
seventh  psalm,  with  its  glad  refrain,  furnishes  types  of  the 
distress  out  of  which  God  delivers  men :  he  guides  the 
caravans  that  travel  across  the  trackless  desert,  he  re- 
leases the  prisoners,  he  heals  the  sick,  and  brings  the 
storm-tossed  seamen  to  the  haven  where  they  would  be. 

But  the  highest,  or  at  least,  the  most  frequent  motives 
of  gratitude  are  drawn  from  history.  It  is  unfortunate 
that  there  are  whole  periods  of  which  we  know  little  or 
nothing  ;  it  is  unfortunate,  too,  that  we  have  no  means  of 
fixing  with  precision  the  period  to  which  any  given  psalm 
belongs.  The  deliverance  of  Judah  from  Sennacherib  in 
701  B>  C.,  the  return  from  the  exile,  the  reformation  inau- 
gurated under  Ezra  and  Nehemiah,  the  triumph  of  the 
Maccabees — these  incidents  were  all  great  enough  to  touch 
poetic  hearts  to  song,  and  no  doubt  there  are  memorials 
of  them  in  the  Psalter,  if  we  could  only  be  sure  where  to 
find  them.  It  is  possible,  for  example,  that  Psalm  46  is 
the  song  of  triumph  over  the  retreat  of  Sennacherib, 
Psalm  40  :  i-u  the  song  of  joy  to  celebrate  the  deliver- 
ance from  exile,  Psalm  30  the  song  to  celebrate  the  dedi- 
cation of  the  temple  in  165  B.  C.  after  its  cruel  profanation 
by  Antiochus  Epiphanes.  But  whether  these  conjectures 
no 


the  Psalmists 

be  just  or  not,  there  can  be  no  doubt  that  many  of  the 
psalms  of  thanksgiving  are  associated  with  definite  and 
important  historical  events.  The  enemy  is  often  indeed 
described  in  general  terms,  but  sometimes  also  very 
graphically,  as  foaming  and  blustering  like  the  waves  of 
the  sea  (46)  or  as  swarming  round  Israel  like  bees  (118  : 
12).  But  Israel's  God  is  a  war-god  (24  :  8,  10),  and 
mightier  than  all  they  that  can  be  against  him.  As,  ac- 
cording to  the  myth,  he  vanquished  the  mighty  monsters 
of  primeval  times  (74 114;  89  : 10),  so  in  historical  times  he 
often  crushed  the  powerful  opposition  of  Israel's  enemies, 
breaking  the  bow,  shivering  the  spear,  throwing  the  enemy 
into  a  mysterious  trance  (76  :  5),  and  thus  defending  his 
people,  and  saving  his  holy  city  (46  14;  76  :  2) .  Such  a 
context  is  often  represented  as  a  trial,  in  which  Jehovah, 
as  judge,  gives  the  case  to  Israel  (cf.  9).  Sometimes  a 
spirit  of  vengeance  breathes  through  the  song  of  gratitude, 
as  in  Psalm  149,  where  in  the  mouth  of  "  the  godly  "  is  a 
song  of  praise,  and  a  two-edged  sword  in  their  hand  to 
execute  vengeance  (149  :  6,  7) ;  and  we  are  reminded 
how  far  we  still  are,  even  in  the  later  portions  of  the  Old 
Testament,  from  him  whose  kingdom  was  not  of  this 
world. 

There  was  power  manifested  in  these  historical  deliver- 
ances ;  and  Israel,  in  her  songs,  is  fond  of  answering  the 
heathen   taunt,   "  Where  is  thy  God  "  ?  (42  :  3)  with  the 
proud  challenge, "  Come  and  see  "  (46  :  8  ;  66  :  5).  There  is 
in 


The  Messages  of 

no  mistaking  what  Jehovah  has  done.  But  dearer  to  Israel 
than  the  power  was  the  divine  love  displayed  in  these 
national  triumphs.  Over  and  over  again  in  the  Psalter  is 
heard  the  refrain,  "  His  love  is  everlasting  "  (cf.  107,  136). 
Jehovah's  was  a  love  that  had  proved  itself  upon  the  field 
of  history  ;  and  it  was  not  as  the  dupes  of  a  pious  imagi- 
nation, but  with  solid  fact  beneath  their  feet  that  they  met 
— priests,  people  and  proselytes  (115  :  9-11  ;  118  :  2-4) — 
in  the  temple  courts  (118:27),  to  sing  their  songs  of 
praise,  to  offer  their  drink  offering  (116  :  13)  and  to  pay 
their  vows  of  sacrifice  (66  :  15).  The  God  of  Israel  was 
the  omnipotent  creator  and  protector  (124  :  8) ;  well 
might  they  rejoice  beneath  the  shadow  of  his  wings 
(63:7). 

II 

A   GENERAL   THANKSGIVING    (107) 

Thanks  to  Praise  ye  Jehovah.  Give  thanks  to  him,  for  he  is  good ; 
reede°mpti£T  his  love  is  everlasting.  Let  this  be  the  song  of  those 
and  restora-  whom  Tehovah  has  redeemed  from  distress,  and  gathered 

tion  (1-3)  J 

home  from  the  ends  of  the  earth. 

(a)  The  From  all  kinds  of  distress  Jehovah  can  deliver  men. 

the^ravan*  There  were  those  who  wandered  up  and  down  the  desert, 
lo?t  in  s'he  faint  and  hungry  and  thirsty,  and  unable  to  find  their  way 
(4-9)  to  any  city. 

112 


the  Psalmists  Psalm  107  :  22 

But  when  in  their  distress  they  cried  to  Jehovah,  he 

delivered  them  and  brought  them  straight  to  the 

city. 
O  let  them  give  thanks  to  Jehovah  for  his  love,  and 

for  the  wonders  which  he  works  for  men  ;  for  the 

languishing  and  the  hungry  he  satisfies. 
Unhappy  prisoners  there  were,  too,  who,  for  their  sins  (b)  The  re. 

,  ,     ,        ,  lease  of  the 

lay  in  chains  of  misery  in  the  darkness  of  the  dungeon,  prisoners 
with  hearts  bowed  down,  and  none  to  help  them  when  (lo~l6) 
they  stumbled. 

But  when  in  their  distress  they  cried  to  Jehovah, 
he  delivered  them  and  burst  their  bands,  and 
brought  them  out  of  the  dungeon's  darkness. 
O  let  them  give  thanks  to  Jehovah  for  his  love,  and 
for  the  wonders  which  he  works  for  men  ;  for  he 
has  shivered  the  gates  of  bronze,  and  the  bars  of 
iron  he  has  cut  in  sunder. 

There  were  others  again  whose  sin  had  led  to  suffering  (c)  The  res- 
and  sickness  so  grievous  that  they  loathed  the  sight  of  Sinew*™1 
food  and  were  at  the  very  point  of  death. 

But  when  in  their  distress  they  cried  to  Jehovah,  he 
delivered  them,  sending  forth  his  healing  word  like 
an  angel,  and  bringing  back  their  life  from  the  grave. 
O  let  them  give  thanks  to  Jehovah  for  his  love,  and 
for  the  wonders  which  he  works  for  men.  Let 
them  offer  the  sacrifice  of  gratitude  and  tell  with 
joy  the  story  of  his  doings. 


Psalm  107  :  23  The  Messages  of 

(d)  The  There  were  others,  too,  merchants,  who  travelled  on  the 

travellers  by  great  sea,  and  saw  in  its  waters  the  marvellous  things  that 

sea  (23-32)    Jehovah  had  created.    But  at  a  word  of  his,  a  storm  arose, 

which  lifted  high  the  billows.     Up  they  went  to  the  sky 

and  down  again  to  the  depths.     Their  heart  melted  in 

their  misery.     They  reeled  and  staggered  and  lost  their 

wits  like  men  that  were  drunk. 

But  when  in  their  distress  they  cried  to  Jehovah,  he 
delivered  them.  He  hushed  the  storm,  and  the 
waves  were  still.  Then  they  were  glad  when  the 
sea  was  quiet,  and  he  guided  them  safely  to  the 
harbor  where  they  longed  to  be. 
O  let  them  give  thanks  to  Jehovah  for  his  love  and 
for  the  wonders  which  he  works  for  men.  Let 
them  exalt  and  praise  him  among  the  people,  and 
where  the  elders  meet  together.1 

Jehovah's  But  Jehovah  will  do  for  his  people  yet  greater  wonders 
tnan  these.  As  he  turns  a  land  of  fruitfulness  and  streams 
into  a  thirsty  desert,  because  of  the  sin  of  her  people,  so 
again  he  turns  the  parched  desert  into  a  well-watered 
land,  where  he  settles  the  hungry  and  they  found  a  city 
and  sow  and  plant  and  reap  a  harvest,  and  prosper  and 
multiply— themselves  and  their  cattle.  And  though 
under  stress  of  misfortune  and  sorrow  they  be  few  and 
fallen,  yet  Jehovah  will  bring  to  shame  the  proud  ty- 

1  If  "  elders  "  is  not  here  used  in  the  technical  sense,  this  will  mean  sim- 
ply "  among  gatherings  of  old  people." 
114 


the  Psalmists  Psalm  46  :  3 

rants  that  crush  them,  and  cause  them  to  wander  aim- 
lessly about,  like  travellers  in  a  trackless  desolation.1  But 
needy  Israel  he  will  lift  up  out  of  her  misery  and  make 
her  families  like  a  flock  of  sheep.  Then,  in  those  golden, 
Messianic  days,  the  upright  shall  rejoice  and  their  cun- 
ning enemies  shall  be  dumb. 

The  wise  man  will  think  of  those  things,  and  lay  to 
heart  Jehovah's  abounding  love. 

Ill 

THANKSGIVING  FOR  DELIVERANCE 
[FROM  SENNACHERIB?]  2 

I.   The  Security  of  Jehovah's  Own  City  (46) 

Our  God  is  our  refuge  and  strength,  who  graciously  and  Confidence 
abundantly  helps  in  time  of  distress.  Therefore  we  will 
not  fear  in  the  direst  confusion  ;  no  !  not  though  the  earth 
should  change  her  place,  and  the  mountains  totter  into  the 
sea.  Though  the  waters  rage  and  foam,  and  the  moun- 
tains shake  with  the  swelling  thereof. 

1  V.  403  =  Job  12  :  2ia,  and  v.  4ob  =  Job  12  :  24b. 

a  Psalms  46,  48  and  76  are  grouped  together,  because  they  seem  to  cele- 
brate the  same  deliverance,  though  it  is  possible  that  76  is  later,  and  mod- 
elled on  the  other  two.  Some  of  course  refer  these  psalms  to  other  deliver- 
ances ;  some  even  interpret  46  eschatologically,  regarding  Zion  as  the  ideal 
Zion  of  the  latter  days. 

"5 


Psalm  46  : 4 


The  Messages  of 


Confidence 
amidst  as- 
sault (4-7) 


Jehovah  of  hosts  is  with  us ;  a  fortress  sure  is  the  God 
of  Jacob.1 

Despite  the  assaults  of  the  angry  sea,  the  city  of  God  is 
gladdened  by  the  gentle  river  of  his  grace — the  city  which 
he  has  saved  and  hallowed.  Because  he  dwells  in  the 
midst  of  her,  she  can  never  totter.  The  dark  night  is 
sure  to  pass ;  and  God  helps  her  at  the  turning  of  the 
morning.  Confusion  reigned  throughout  the  wTorld  :  na- 
tions raged  and  kingdoms  reeled:  earth  melted  before 
Jehovah's  angry  voice. 

But  Jehovah  of  hosts  is  with  us ;  a  fortress  sure  is  the 
God  of  Jacob. 

Come  and  see  what  he  has  done — the  dreadful  work 
which  proves  his  might.  This  Lord  of  hosts  has  stilled 
the  battle-strife  across  the  world,  breaking  the  bow,  and 
snapping  the  spear,  and  burning  the  shields  2  in  the  fire. 
What  folly  then  to  fight  with  such  an  one  !  "  Cease  your 
foolish  warfare,"  he  triumphantly  cries  to  the  foe,  "  learn 
that  I  am  Jehovah,  Israel's  God,  to  be  exalted  the  wide 
world  over. " 

Well  may  Israel,  encouraged  by  the  sight  of  Jehovah's 
omnipotence,  utter  this  song  more  loudly  than  ever : 

"  Jehovah  of  hosts  is  with  us ;  a  fortress  sure  is  the  God 
of  Jacob." 

»  It  is  fairly  probable  that  the  refrain  (cf.  w.  7,  ix)  thould  be  inserted 
here. 
*  So  Septuagint. 

116 


the  Psalmists  Psalm  48  :  11 


2.   The  Deliverance  of  Zion  (48) 

Our  God  is  a  great  God,  and  worthy  of  all  praise  in  the  zion  the  fair 
city  of  Jerusalem  and  on  Zion's  holy  hill.     Fair  she  rises, 
as  a  mountain  of  the  gods  in  the  distant  north  '—Mount 
Zion,  the  city  of  the  Great  King,  the  joy  of  all  the  earth.  (1-3) 
God  has  revealed  himself  in  her  by  preserving  her  palaces 
from  peril. 

For,  see  !  kings  gathered  and  came  on  together ;  but  The  city  was 
one  glance  at  the  city  was  enough.     No  sooner  did  they  by^h^Tfoe 
see  it  than  they  hasted  away  in  astonishment,  confusion,  k'8) 
and  terror,  like  a  woman  in  travail — shattered  as  the  east 
wind  shatters  the  giant  ships.     The  present  is  not  less 
wondrous  than  the  past. 2   The  tales  of  the  olden  time  have 
been  matched  by  what  we  have  seen  with  our  own  eyes  in 
this  city  of  our  mighty  God,  Jehovah  of  hosts,  the  city 
which  he  will  preserve  forever. 

Assembled  as  we  are  in  the  temple,  we  call  to  mind  thy  Jehovah  is 
goodness  to  us  in  this  great  deliverance.     Thy  name  is  E^^y'in 
known  and  thy  praise  is  sung  throughout  the  length  and  {£^1™^ 
breadth  of  the  world  ;  for  just  and  mighty  art  thou.     Let  percy  which 
Jerusalem  and  all  the  cities  of  Judah  rejoice  because  of  thy 
just  judgments.   For  who  can  deny  that  Jehovah  has  saved 

1  Or,  with  Duhm,  we  may  suppose  that  the  poet  himself  lived  in  the  south, 
say  in  Upper  Egypt ;  and  that  from  this  point,  he  looks  on  Jerusalem  as  a 
«ort  of  oriental  Olympus. 

8  Or,  if  the  psalm  be  written  by  a  pilgrim,  the  meaning  will  be  that  the 
city  is  as  great  as  the  rumors  of  it  had  led  him  to  expect. 


Psalm  48  :  12  The  Messages  of 

Jerusalem?  Walk  round  about  the  city  and  count  her 
towers — not  one  of  them  is  missing.  Her  walls  have  not 
been  battered,  nor  her  palaces  been  touched.  Lay  this  up 
in  your  heart  and  tell  it  to  your  children,  that  this  is  the 
work  of  Jehovah  our  God,  and  with  the  same  omnipotent 
love  he  will  guide  us  for  ever  and  ever. * 

3.   Jehovah's  Victory  at  Jerusalem  (76) 

Jehovah          Our  God  hath  revealed  himself  and  his  glory  in  Judah. 

saTem/i*™)"  In  Jerusalem,  her  capital  city,  which  is  his  home,  he 
showed  himself  the  victor,  shivering  in  pieces  the  light- 
ning arrows,  the  shield,  and  spear,  and  weapons  of  war. 

The  rout  of  When  thou  didst  appear  in  thine  awful  splendor  upon 
>e  *4~  '  the  everlasting  mountains  that  are  round  about  Jerusalem, 
the  foe,  strong  of  limb  and  stout  of  heart,  fell  into  a 
trance,8  lost  the  power  of  their  hands  and  became  our 
prey.  A  stern  word  from  thee,  O  God  of  Israel,  threw 
horsemen  and  charioteers  into  a  deep  sleep. 

The  divine       Awful  art  thou ;  none  can  stand  before  thy  fierce  anger. 

judgment  ^y  vojce  of  judgment  from  heaven  affrighted  into  silence 
the  people  that  had  assailed  thy  poor  servants  whom  thou 
didst  rise  to  save. 

Grateful          Every  tribe  will  praise  thee ;  all  men  will  celebrate  sa- 

homage  to 

mighty  God      1  ^ot  "unt<>  death."   The  words  so  rendered,  are  probably  in  reality  part 
(10-12)  of  the  musical  superscription  to  the  following  psalm. 

*  More  weird  and  probable  in  this  context  than  the  sleep  of  death. 

118 


the  Psalmists  Psalm  124  :  8 

cred  festivals  in  thine  honor.1  For  this  deliverance  let 
Israel  gratefully  pay  her  vows  to  Jehovah  her  God,  and  let 
the  neighboring  peoples  bring  presents  to  the  dread  maj- 
esty of  him  who  can  slay  princes  and  fill  kings  with  terror. 


IV 

THANKSGIVING   FOR   DELIVERANCE    [FROM   THE 
EXILE  ?]  3 

I.  Jehovah's  Signal  Deliverance  (124) 

Had  not  Jehovah  been  on  our  side,  when  men  rose  Israel  is 
against  us—  let  this  be  Israel's  song—  then,  so  hot  was  froJTawlul 
their  anger,  they  would,  like  a  great  sea-monster,  have  penl  ^'^ 
swallowed  us  up  alive.     The  roaring  torrent  would  have 
swept  over  us,  the  proud  waters  would  have  swept  over  us. 

Blessed  be  Jehovah,  who  has  saved  us  from  being  torn  Thanks  be 


by  their  cruel  teeth.  Like  a  bird  from  the  fowler's  snare  mighty 
we  are  escaped  ;  the  snare  broke,  and  now  we  are  free.  God  (6"8) 
Our  helper  is  Jehovah,  whose  name  is  the  symbol  for  love 

1  ioa  :  "  The  wrath  of  man  shall  praise  thee  "  is  too  stilted  to  be  proba- 
ble, and  lob  makes  little  sense.  The  above  paraphrase  rests  on  a  happy 
emendation  of  Duhm's,  supported  in  part  by  the  Septuagint. 

*  This  psalm  and  the  following  six  (129,  65,  66,  67,  126,  40)  are  probably 
songs  of  gratitude  for  deliverance  from  the  exile.  In  the  first  five,  the  joy 
is  exuberant  and  practically  unbroken  ;  in  the  last  two  (126,  40)  it  is  crossed 
by  some  disappointment  or  sorrow. 

119 


Psalm  124  :  8 


The  Messages  of 


to  his  people,  and  whose  love  is  matched  by  his  power  ; 
for  he  is  creator  of  heaven  and  earth. 

2.   Jehovah's  Power  to  Protect  (129) 
Jehovah  has     Sore,  sore  have  1  1  been  oppressed,  ever  since  the  days 

delivered  ,  ,          .  —  .  ,          T    , 

Israel  from  of  my  bondage  in  Egypt;  but  I  have  never  been  quite 
overpowered.  My  back  was  furrowed  with  long  scars  like 
a  field.  But  Jehovah,  in  his  justice  and  love,  has  brought 
my  misery  to  an  end  by  cutting  the  cords  with  which  the 
godless  bound  me. 

imprecation  Disgrace  and  defeat  be  for  all  that  hate  Zion.  May 
they  speedily  wither  like  grass  upon  the  housetops,  which, 
for  jack  of  earthr  withers,  ere  it  shoots  up  —  which  fills  no 
reaper's  arms  or  binder's  bosom,  and  brings  no  word  cf 
blessing  from  the  passers  by.2 


(«-4) 


Zion  (5-8) 


Gratitude 


iegePofVi~ 
worship 


3.   Jehovah  the  Confidence  of  his  People  (65) 

It  becomes  us  to  praise  thee,  O  God,  in  the  temple,  in 
fulfilment  of  the  vows  which  we  made:  for  thou  hast 
neard  our  prayer.  And  first,  we  thank  thee  for  the  for- 
giveness  of  sins.  We  all  come  to  thee  in  our  weakness, 
because  of  the  sins  which  are  too  many  for  us,  and  which 
thou  alone  canst  cover.  O  happy  are  those  to  whom  thou 
dost  grant  the  gracious  privilege  of  being  guests  of  thine, 
and  worshippers  in  thy  house  —  delighted  with  the  bless- 
ings which  it  brings. 


Israel. 


»  Cf  .  Ruth  a  :  4. 
120 


the  Psalmists  Psalm  66  :  i 


We  thank  thee  also,  O  God  of  our  salvation,  for  thy  Gratitude 
grace  manifested  in  nature  and  history;  for  again  and 
again  thou  hast  heard  our  prayer  and  defended  our  cause 
by  victorious  awe-inspiring  deeds  that  have  filled  the  history 
whole  world,  to  its  far-off  lands  and  distant  isles,  with 
confidence  in  thee.  Girdled  with  might,  thou  hast  estab- 
lished and  maintained  the  mountains,  and  thou  dost  still 
the  raging  alike  of  seas  and  nations.  The  peoples  of  the 
distant  east  and  west  stand  in  awe  of  thy  wondrous  signs 
and  break  into  shouts  of  joy. 

We  thank  thee  also  for  thy  goodness  to  our  land ;  for  Gratitude 
thou  hast  visited  it  with  thy  kindly  showers  and  watered  tl°[ty  of  the 
it  very  richly  from  the  bountiful  river  of  God,  and  pre- land  ^9"13^ 
pared  it  for  the  harvest  by  watering  the  furrows  and  soft- 
ening the  ridges  with  the  rain-showers,  and  blessing  all 
that  grows  upon  it.     Thou  hast  crowned  the  year  with 
thy  goodness ; '  and  everywhere  the  land  is  fruitful,  where 
the  wheels  of  thy  chariot  have  come.     Yea,  even  the  very 
desert  pastures  blossom.     Hill  and  valley  share  in  the 
blessing.     The  happy  hills  are  clothed  with  lambs  :  the 
valleys  are  covered  with  corn.     They  shout  and  sing  in 
joyous  rivalry. 

4.   Jehovah  the  Deliverer  (66) 

A  deliverance  has  been  wrought  for  Israel  which  has  a  Universal 
meaning  for  all  the  world.     Let  every  land  then  shout  for  of°praisento 

1  Hebrew,  "  of  thy  goodness  ":  the  whole  year  manifested  his  kindness:  (z.^) 
but  the  familiar  words  of  the  English  version  are  not  misleading. 
121 


Psalm  66  :  2 


The  Messages  of 


His  power 
shown  in 
the  deliver- 
ance of  his 
people 
(5-") 


The  vows  of 
gratitude 
are  paid 
(I3-I5) 

God  an- 
swers the 
prayer  of 
the  pure- 
hearted 
(16-20) 


joy  and  praise  the  glorious  name  of  Israel's  God  in  songs 
that  declare  how  dread  a  God  he  is.  Thy  works  tell  of 
manifold  power ;  thine  enemies  offer  thee  their  cringing 
obedience.  Let  all  the  world  do  thee  humble  homage  and 
sing  praises  to  thy  name. 

Come  and  see  what  he  has  done,  and  how  dread  is  his 
rule  over  nature  and  men.  For  nothing  is  too  hard  for 
him.  He  turns  sea  into  dry  land,1  so  that  his  people  cross 
the  river  on  foot.  We  will  therefore  call  upon  our  souls 
to  rejoice  in  him,  the  mighty  everlasting  king,  whose 
eyes  keep  watch  upon  the  heathen,  so  that  no  rebel  may 
lift  up  his  head.  Bless  Israel's  God,  then,  O  ye  heathen 
peoples,  and  sing  to  him  a  loud  song  of  praise,  who 
brought  us  back  from  death,  and  kept  our  feet  from 
stumbling.  For,  after  being  sore  tried,  like  silver  in 
the  fire — brought  as  we  were  to  chains  and  prison8 — 
after  being  trodden  under  foot,  the  victims  of  suffer- 
ings extreme  and  manifold,  thou  hast  brought  us  at 
last  to  a  place  of  room  and  liberty,  and  our  hearts  are 
glad. 

I  will  therefore  go  to  the  temple  and  gratefully  pay 
thee  the  offerings  that  I  vowed  in  the  time  of  my  distress 
— fadings  and  rams,  bullocks  and  goats. 

Come,  all  ye  that  worship  Jehovah,  and  listen  while  I 
tell  of  all  that  he  has  done  for  me ;  for  in  answer  to  my 

1  As  at  the  Red  Sea  and  the  Jordan. 

2  The  meaning  of  both  these  words  is  uncertain* 

122 


the  Psalmists  Psalm  126  :  i 


cry,  he  lifted  me  from  under  the  heel  of  mine  enemies.1 
Had  the  purpose  of  my  heart  been  wrong,  the  Lord 
would  never  have  heard  me;  but,  as  my  purpose  was 
pure,  he  did  both  hear  and  heed  my  prayer.  Blessed  be 
he,  because  he  did  not  reject  my  cry  nor  withdraw  his 
mercy  from  me. 

5.    Jehovah's  Goodness  to  Israel  and  to  All  Men  (67)  * 
O  our  God,  be  merciful  to  us,  and  bless  us,  and  cause  May  jeho- 
thy  gracious  face  to  shine  upon  us,  that  thy  manifest  nessstog00' 
goodness  to  us  may  lead  the  whole  world  to  a  knowledge  JjfJh*1*™1 
of  thy  gracious  ways,  and  of  thy  desire  and  power  to  help  ™£jjw° 
them  all,  that  so  thou  mayest  yet  have  the  homage  and  edge  him 
praise  of  the  nations,  one  and  all.     Let  them  all  break  (l"7) 
forth  with  glad  shouts  of  joy  because  of  thy  just  and  gra- 
cious sway.     Let  the  nations  praise  thee,  O  God  of  Is- 
rael, every  one.     Jehovah  our  God  has  blessed  us  with  a 
plentiful  harvest.    May  his  favor  to  us  lead  all  the  round 
world  to  the  worship  of  him. 

6.   The  Joy  of  Deliverance  (126)* 

When  Jehovah  changed  the  fortunes  of  Zion,  it  seemed  The  joy  of 
like  a  beautiful  dream— too  fair  to  be  true.     Then  WcJS^T" 

1  By  a  reasonably  probable  emendation  of  Wellhausen's. 

*  A  poetical  expansion  of  the  priestly  benediction,  Num.  6  :  24-26. 

*  This  psalm  and  the  next  (40),  with  their  abrupt  change  of  tone,  appear 
to  belong  to  the  period  after  the  return  from  the  exile,  when  the  joy  of  de- 
liverance was  clouded  by  the  disappointing  exigencies  of  the  situation  which 
confronted  those  who  returned  home:  cf.  Haggai  i. 

123 


Psalm  126:2  The  Messages  of 

broke  into  shouts  of  happy  laughter.     The  very  heathen 
pointed  to  us  as  a  people  whose  God  had  dealt  greatly 
with  them ;  and  we  ourselves  took  up  the  word,  "  Jeho- 
vah hath  dealt  greatly  with  us,"  and  we  were  very  glad. 
Prayer  for        O  our  God,  why  is  it  so  different  now  ?    Change  our 
SveraSce6"  fortunes  again,  we  beseech  thee,  as  thou   dost  fill  the 
^4)  brooks  in  the  dry  south  land  with  streams  of  autumn  rain. 

Hope  looks       Yea,  despite  all  seeming,  I  know  that  thou  wilt  hear  our 
ful  eyfs  (5*6)  prayer.    Now  we  sow  in  sadness,  but  one  day  we  shall 
reap  with  shouts  of  joy.    With  tear-stained  faces  forth  we 
go,  bearing  the  seed  to  scatter ;  but  in  God's  good  time  we 
shall  surely  come  home,  with  our  arms  full  of  sheaves. 

7.    Jehovah's  Deliverance  an  Act  of  Grace  (40) 
Israel  praises     Long  and  patiently  we '  waited  for  Jehovah,  and  at  last 

Jehovah  for  •   .  .  ,     ,      » 

the  de-  our  faith  was  rewarded ;  for,  in  answer  to  our  cry,  he  de- 
wh1chnhe  livered  us  from  the  horror  of  our  awful  doom,9  and  set  us 
wrought  jn  security  again,  and  turned  our  lips  to  a  glad  new  song 

of  praise,  so  that  all  who  see  what  he  has  done  for  us  will 

acknowledge  him  as  God  alone. 
Happy  is         Happy  they  who  put  their  trust  in  him,  and  shun  the 

Israel  with          .       rr       ,  .  r  ,.       , 

such  a  God  noisy  worshippers  of  lies.  * 

(4,  s)  Thy  wonders,  O  our  God,  are  many,  and  countless  are 

thy  thoughts  toward  us:  there  is  none  like  thee.    We 

1  The  church,  rather  than  the  individual,  is  speaking.    Note  plural  us  in 
v.  5- 

1  Most  probably  the  exile. 
*  Idolaters. 

124  i 


the  Psalmists  Psalm  40  :  15 

would  render  thee  thanks  with  all  our  heart ;  but  what  The  truest 
thou  dost  delight  in  and  demand  is  not  the  offering  of  ^obedient 
animal  or  bloodless   sacrifice,  but  the  obedience  of  theh£e(6'8) 
ready  ear,  and  the  heart  that  is  willing  to  do  thy  will,  as 
enjoined  in  the  book  of  Scripture.1     And  such  is  the  heart 
that  we  bring  thee— one  that  loves  to  do  thy  will,  one  in 
which  thy  law  is  written. 

Our  gratitude  we  have  also  shown,  as  thou,  O  God,  Gratitude 
knowest,  by  eagerly  proclaiming  in  the  great  congregation  pubikwor- 
the  glad  tidings  of  our  salvation.  ship  <*  I0> 

Yea,  and  as  we  have  not  failed  to  proclaim  thy  faithful-  May  je- 
ness  and  love  toward  us,  so  do  not  thou  fail,  O  our  God,  anTdeiiver 
to  show  us  pity  and  to  shield  us  evermore  by  thy  love  f"'1?) 
and  thy  faithfulness.     For  on  every  side  are  troubles  with- 
out number,  and  our  countless  transgressions  have  over- 
taken us,  so  that  our  hearts   fail  us.     But,   O   our  God, 
graciously  help  and  save  us,2  and  bring  to  shame  and  con- 
fusion all  who  are  thirsting  for  our  life ;  defeat  and  dis- 
honor be  upon  all  who  long  for  our  destruction,  and 
shamelessly  shout,  "  Hurrah  !  Hurrah  ! "      But  joy  and 

1  In  such  a  context,  the  prophetic  rather  than  the  legal  portion  {e.g.,  Levit- 
icus) of  the  Old  Testament  seems  to  be  intended. 

aThe  last  five  verses  of  this  psalm  (13-17)  reappear,  with  insignificant 
variations,  as  Psalm  70.  It  is  hard  to  decide  whether  the  verses  formed, 
from  the  beginning,  part  of  Ps.  40,  or  whether  they  were  originally  an  in- 
dependent psalm,  afterward  appended  to  40 :  i-ia.  On  the  whole  they  seem 
to  belong,  from  the  beginning,  to  Psalm  40.  Such  rapid  transitions  of  feeling 
are  not  uncommon  in  the  Psalter  (cf.  Pss.  22,  126). 

125 


Psalm  40  :  16  The  Messages  of 

gladness  be  theirs  who  seek  thee,  and  may  all  those  who 
long  for  thy  help  say,  "  Praised  be  Jehovah,"  evermore. 
But  as  for  us,  we  are  poor  and  needy.  O  make  haste,1 
thou  who  art  able  to  help  and  save  us.  O  linger  not,  I 
beseech  thee,  my  God. 


PSALMS   OF    THANKSGIVING    [FOR   MACCABEAN 
VICTORIES  ?]  2 

I.    The  Constancy  of  Jehovah's  Care  (138) 

Israel  thanks     I  *  would  render  thee  my  most  hearty  thanks,  lowly 
the  conh  f°r  bending  toward  *  thy  holy  temple,  and  in  defiance  of  the 
£ve^-3) hiS  heathen  &ods> I  would  render  thee  my  thanks  for  the  con- 
stancy of  thy  love ;  for  thou  hast  done  far  more  than  thou 
hast  promised.6    In  answer  to  my  prayer  thou  hast  multi- 
plied my  strength. 

1  So  Ps.  70:  5.     In  such  an  impetuous  context,  this  seems  more  natural 
than  the  present  text  with  its  beautiful  thought,  "  the  Lord  thinketh  of  me." 
Besides,  the  sudden  transition  to  the  third  person,  in  a  context  full  of  sec- 
onds, though  far  from  being  impossible  or  unparalleled,  would  be  somewhat 
strange. 

2  The  following  seven  psalms  (138,  144,  68,  30,  118,  116,  149)  are  probably 
songs  of  gratitude  for  Maccabean  victories  (167-165  B.  C.).     In  the  first  two, 
the  joy  is  tempered  by  a  sense  of  difficulties  yet  to  be  overcome  :  the  end  is 
not  yet.     The  others  breathe  a  very  vigorous  sense  of  triumph. 

•  Collective.  «  Or  "  before." 

•  The  precise  meaning  of  2C  and  3b  is  doubtful. 

126 


the  Psalmists  Psalm  144  :  6 

When  the  heathen  kings  see  how  thou  hast  fulfilled  thy  This  love 
promises  to  Israel,  they  too  shall  praise  thee,  and  sing  of  wfoiTworid 
thy  great  and  glorious  ways.  shi^Te-" 

For  from  his  high  and  distant  throne  Jehovah  looks  in  hovah  (4,  5) 
love  upon  the  lowly,  but  the  proud  he  strikes  down.1  So,  Through  ail 
though  my  way  be  distressful,  I  know  that  my  life  is  safe  hovahwu" 


with  thee.     For  with  thy  victorious  arm  thou  dost  repel 

my  angry  foes.     Sureiy  thou  wilt  finish  the  work  which  Israel  (6-81 

thou  hast  begun  on  me.     Thou  wilt  not  leave  it  undone  ; 

for  thy  love  is  everlasting. 

2.    Jehovah  the  Warrior's  Stay  (144:1-11)" 

Blessed  be  my  •  God,  the  mighty  Jehovah,  my  strong  Thanksgiv- 
tower  and  refuge,  my  deliverer  and  defender,4  who  has 
taught  me  the  art  of  war  and  laid  nations  at  my  feet, 
Thou  art  gracious  far  above  my  desert.     For  what  is  man,  (»-4) 
frail  child  of  the  earth,  that  thou  thinkest  upon  him,  and 
visitest  him  with  thy  grace  ?  6  for  he  is  like  a  breath,  and 
his  days  but  a  passing  shadow." 

O  come  to  us  again,  bow  the  heavens  and  come  down,  Prayer  for 
touch  the  hills  that  they  smoke.7     Shoot  out  thy  lightning  uv'i 
arrows,  and  so  scatter  and  confound  them.8     Stretch  thy  (s'8) 

1  Emended  text. 

a  The  numerous  quotations  in  this  psalm  from  other  parts  of  the  Psalter 
show  that  it  must  be  very  late. 
«  Collective.  4  Cf.  18  :  i,  2. 

8  Cf  .  8  :  4.  •  Cf.  39  :  5  :  ioa  :  n. 

*Cf.  18:9;  104:  32.  •Cf.i8:i4. 

127 


Psalm  144  :  7  The  Messages  of 

hand  down  from  the  height1  and  pluck  me  out  of  the 
great  waters 2  into  which  I  have  been  plunged  by  false 
and  perjured  aliens. 
Vow  of  O  God,  with  instruments  and  song  I  will  make  music 

unto  thee  8  who  helpest  kings  and  who  didst  save  thine 
ancient  servant  David4  from  the  deadly  sword.  Pluck 
me  out  of  the  hand  of  the  false  and  perjured  aliens. 

3.  Jehovah  Leads  to   Victory  (68)  * 

The  enemy       Jehovah  arises,  his  godless  enemies  are  scattered '  in 
defeated       ftgfa  before  him,  perishing  at  his  presence  like  the  smoke 

that  vanishes  or  the  wax  that  melts  before  the  fire. 
Praise  to  je-     In  gratitude  for  the  victory  let  the  righteous  join  in  the 

hovah  for  i      j     •     i    M        •  r  t    •  ir  •  -rt  i» 

his  power     glad  jubilation  of  worship.     Yea,  praise  Jehovah  s  name 
*3n-6)love       *n  song>  make  music  to  him  7  who  rides  his  chariot  across 
the  deserts.8    Jehovah  is  his  glorious  name  ;  therefore  re- 
joice before  him.     His  mercy,  too,  is  as  wide  as  his  power ; 
for  from  his  home  in  heaven 9  he  sends  help  to  the  needy, 

»  Cf.  18  :  16.  2  Cf.  69  :  i,  2.  »  Cf.  33  :  3 ;  40  :  3. 

4  Or  possibly,  "  who  hast  saved  thy  servant,"  that  is,  Israel,  who,  in  w. 
1-4,  sings  her  song  of  gratitude.  In  that  case,  "  David  "  would  be  a  gloss, 
suggested  by  the  obvious  indebtedness  of  the  psalm  to  Psalm  18. 

'  It  is  quite  impossible  to  determine  the  date  of  this  magnificent,  but  ex- 
ceedingly difficult,  and  in  many  places,  very  obscure  psalm.  On  the  whole, 
the  probability  seems  to  be  in  favor  of  a  Maccabean  origin  (167  B.  C.). 

•  The  ancient  words  used  in  the  advance  of  Israel's  hosts.     Num.  10  :  35. 

*  Possibly  "  make  a  path,"  but  more  probably  a  technical  musical  term, 
with  which  the  obscure  word  Selah  is  connected. 

8  For  example,  from  Egypt  and  Babylon. 
»Or  from  the  temple  (v.  5). 

128 


the  Psalmists  Psalm  68  :  14 

fathering  the  fatherless  and  defending  the  widow's  cause. 
He  brings  the  solitary  home  again,  and  restores  to  com- 
fort all  who  were  prisoners,  leaving  none  but  the  rebels  in 
the  cheerless  land. 

O  our  God,  when  thou  didst  march  through  the  desert  Jehovah's 
at  the  head  of  thy  people,1  all  nature  was  moved.     The  JJ;!? hfs*peo- 
earth  and  the  mountains  a  trembled  at  thy  tread,  and  the  pies  enemies 
sky  poured  rain  in  torrents.     Thy  weary  ones  thou  didst 
sustain,  and  thou  didst  settle  thy  people  in  the  land  which 
thou  in  thy  goodness  hadst  prepared  for  them.     The  Lord 
has  fulfilled  his  promise  by  granting  us  the  victory,  and 
many  are  the  heralds  that  proclaim  it,  telling  how  that 
kings  have  fled  in  hot  haste,  leaving  glorious  spoil  for  the 
women  at  home  to  divide— dove's  feathers  overlaid  with 
silver  and  yellow  gold,  with  precious  stones  worked  upon 
them  that  glistened  like  snow  upon  the  trees  of  Salmon.3 

1  Probably  the  reference  is  to  some  recent  triumph,  not  to  the  march  from 
Sinai  in  the  distant  past,  though  the  language  is  undoubtedly  suggested  by 
Judges  5  :  4,  5- 

a  If  the  context  describes  a  recent  incident,  Sinai  (v.  8)  will  be  a  gloss. 

*  So  Duhm,  who  regards  v.  13  as  an  enumeration  of  the  booty.  Well- 
hausen  takes  the  dove  to  be  Israel,  and  the  silver  art  gold  the  booty.  V. 
i3»  "  Will  ye  lie  among  the  sheepfolds?  "  seems  an  irrelevant  reminiscence 
of  Judges  5 :  16.  Salmon  was  a  mountain  near  Shechem  (Jud.  9  :  48).  V. 
i4a  Duhm  regards  as  a  gloss.  Wellhausen  translates  v.  14,  "  When  the 
Almighty  scattered  kings,  when  they  stumbled  in  the  night  of  death." 
Baethgen,  who  translates  "  When  the  Almighty  stretched  out  kings  upon  it 
(*.  e.t  the  land),  it  was  snowing  on  Salmon,"  frankly  confesses  that  he  does 
not  understand  the  verse. 

I29 


Psalm  68  :  1 5  The  Messages  of 

Northern          To  Jehovah  belongs  the  rugged  mountain  range  of  Ba- 

JudahSy  °     shan.     Wherefore  cast  ye  angry  glances,  ye  rugged  hills 

caS"dves the  of  Bashan,  upon  the  hill  of  Zion  which  Jehovah  has  chosen 

(*7»  *8)        for  his  eternal  home  ?  '  for  the  victory  belongs  to  the 

mighty  God  of  Zion,  who  has  come  to  the  fray  from  his 

ancient  seat  in  Sinai,  surrounded  by  unseen  hosts  3  with 

myriads  of  chariots.     After  the  victory  thou  didst  ascend 

Zion's  hill 8  with  trains  of  captives  bearing  gifts  of  homage, 

and  the  rebels  shall  dwell  there  in  subjection  to  Israel's 

God.4 

Fulfilment        O  blessed  be  the  Lord,  who  beareth  us  day  by  day,  the 

dent'oncie  triumphant  God  who  helpeth  us  in  manifold  ways,  and 

Ued  vTcto"    bringeth  us  out  of  deadly  peril,  crushing  the  head  of  his 

(19-23)         proud  and  iniquitous  foes  in  accordance  with  the  oracle 

which  declared  that  he  would  deliver  us  out  of  our  peril  * 

in  Bashan,  and  bring  us  back  to  our  own  land  to  bathe 

our  feet  in  the  blood  of  our  foes — blood  which  our  dogs 

should  also  lick. 

The  temple       In  honor  of  the  victory  of  Jehovah  my  king,  processions 

procession 
(24-27) 

1  The  people  of  the  north  resent  the  military  success  of  the  Jews.  Judea 
could  be  seen  from  the  northern  hills — which  lends  point  to  the  question. 

"Cf.  2Kings6:i6f. 

3  Not  elsewhere  called  "  the  height "  ;  but  heaven  is  not  very  appropriate 
in  this  context. 

*  A  Messianic  thought — the  heathen  subject  to  Jehovah.  Some,  however, 
emend,  to  bring  the  line  into  harmony  with  v.  6 :  the  rebels  shall  not  dwell. 

6  Perhaps  the  sea  is  used  as  a  picture  of  peril  (cf.  18  :  16);  otherwise  the 
collocation  of  Bashan  and  the  sea  is  hard  to  understand. 


the  Psalmists  Psalm  68  :  33 

are  seen  in  the  sanctuary,  with  singers  in  front  and  players 
behind  and,  between  them,  maidens  with  timbrels,  and 
bands  of  nobles  blessing  Israel's  God — Benjamin  the  lit- 
tle in  front,  with  the  princes  of  Judah  and  the  princes  of 
Galilee.1 

Show  thyself  strong  in  our  cause  as  of  yore,  from  thy  Prayer  that 
temple  above  Jerusalem,  and  bring  all  the  world  into  sub-  mayTc^ 
jection  to  thee.     May  kings  bring  thee  tribute  !     May  thy  j^ahge 
rebuke  be  felt  by  Egypt a  and  by  every  savage  heathen  (28-31) 
nation — rulers  and  people  alike  ! 3    May  they  come  from 
Egypt  with  gifts  of  oil,4  and  may  Ethiopia  speedily  come 
with  her  hands  full  of  offerings  ! 

Then  will  the  Messianic  days   indeed   have  dawned,  Ascription 
when  all  shall  humbly  acknowledge  Jehovah.     Sing,  all  ye  jfe 
kingdoms  of  the  world,  sing  the  praises  of  Israel's  God,  (32-35) 
who  rides  through  the  ancient  heavens.     Hark !  he  utters 

1  In  v.  26  the  meaning  is  uncertain. 

a  The  beast  of  the  reed  (v.  30) ;  probably  the  crocodile,  as  representing 
Egypt.  Duhm  thinks  the  allusion  is  to  the  swine  who  herd  among  the 
reeds  of  the  Jordan  (cf.  Gadara  in  the  New  Testament). 

1  The  last  two  clauses  of  v.  30  (c,  d)  are  desperate.  The  context  would 
suggest  that  the  thought  of  the  verse  must  be  the  submission  of  the  heathen 
— whether  voluntary  or  enforced  ;  but  what  the  words  actually  mean  no  man 
knows.  Wellhausen  emends  and  translates:  "Trample  thou  down  the 
lovers  of  lies,  and  scatter  the  peoples  who  take  pleasure  in  wars."  Duhm  : 
"  Settle  among  those  who  love  thy  threshold,  and  give  glad  tidings  to  the 
nations  that  delight  to  visit  the  temple."  Cheyne  translates  c,  "  that  rolls 
itself  in  mire  for  gain  of  money." 

«  "  With  oil,"  instead  of  "  princes,"  which  is  a  very  doubtful  word  in  the 
original.  Cf.  Is.  57 :  9. 


Psalm  68  :  34 


The  Messages  of 


Thanks- 
giving to 
Jehovah  for 
his  gracious 
deliverance 


Recital  of 

the  psalm- 
ist's glad 
experience 
(6-12) 


his  mighty  voice  of  thunder.  Ascribe  ye  strength  to 
Jehovah,  who  shelters  his  people  Israel  with  his  all- 
embracing  majesty  and  might.  From  his  holy  place  he 
shows  himself  terrible.  He  maketh  his  people  strong 
and  mighty.  Blessed  be  he  ! 

4.   Jehovah  a  Sure  Deliverer  (30)  l 

I  will  extol  thee,  O  my  God,  because  thou  hast  lifted  me 
up  as  out  of  a  dungeon,  and  kept  my  foes  from  rejoicing 
over  me.  When  in  mine  extremity  I  cried  to  thee  for 
help,  thou  didst  heed  me,  and  save  me  and  preserve  me 
from  death.  Therefore  sing  to  Jehovah,  all  ye  that  are 
his,  and  praise  his  holy  name  :  for  while  his  anger  lasts 
but  a  moment,  his  favor  endures  for  a  lifetime.  After 
every  night  of  weeping,  the  morning  breaks,  with  its 
shouts  of  gladness. 

I  know  whereof  I  speak ;  for,  when  all  went  well,  I  fan- 
cied my  prosperity  would  never  be  shaken.  By  thy  favor 
I  had  long  stood  firm  and  sure,  till  there  came  a  day,  when 
thou  didst  hide>  thy  face  from  me,  and  I  was  troubled. 
Then  very  earnestly  I  prayed  to  thee  in  this  wise  :  "  What 
doth  it  profit  thee,"  I  said,  "  if  I  perish  and  go  down  to 
the  grave  ?  for  the  dead  cannot  praise  thee,  nor  tell  of  thy 
faithfulness.  O  hear  me  graciously,  my  God,  and  help 

1  This  psalm  is  referred  by  the  superscription  to  "  the  dedication  of  the 
house,"  that  is,  the  temple.    It  was  apparently  employed  in,  if  not  also  com- 
posed for,  the  dedication  ceremonies  of  165  B.  C.,  when  the  temple  was  puri- 
fied by  Judas  Maccabaeus  after  its  profanation  by  Antiochus  Epiphanes. 
132 


the  Psalmists  Psalm  118  :  18 


me. "  My  prayer  was  heard,  for  at  once  thou  didst  turn 
my  lament  into  gladness.  Thou  didst  unloose  my  robe 
of  mourning  and  girdle  me  with  a  garment  of  joy,  that  I 
might  praise  thee  without  ceasing  and  give  thee  thanks 
forever. 
5.  Thanksgiving  for  His  Great  Deliverance  (118) 

Give  thanks  to  Jehovah,  for  he  is  good  ;  his  love  is  ever-  Liturgical 
lasting.     Let  all  in  Israel  say— people,  priests,  and  prose-  fj!j) 
lytes 1 — his  love  is  everlasting. 

For  he  answered  the  prayer  that  we  uttered  when  in  Jehovah  an- 
straits,  and  brought  us  out  into  a  broad  place.     Jehovah  p^fvefo'f e 
is  ours  :  we  have  no  fear.     What  can  man  do  unto  us  ? faitil  (s'9) 
With  him  to  aid  us,  we  shall  see  the  defeat  of  our  foes.   It 
is  good  to  put  confidence  in  him — far  better  than  to  trust 
in  mortal  princes.' 

Everywhere  heathen  swarmed  round  us  like  bees,  and  He  saved 
blazed  about  us  like  a  fire  of  thorns ;  but  in  the  name  of  from^he e 
Jehovah  we  cut  them  down.     When  we  ourselves  were  all  °JSy f  th* 
but  thrust  to  the  ground,  our  God  helped  us.    He  is  our  (IO-J4) 
strength,  and  song,  and  saviour. 

Glad   cries  of  victory  are  ringing  in  the  tents  of  the  The  joy  of 
righteous.      Jehovah's  right    hand    has    done    bravely ;  J^.?^ 
Jehovah's  right  hand  is  exalted ;  Jehovah's  right  hand  has 
done  bravely.     He  has  indeed  chastened  sorely,  but  he 

1  For  the  same  enumeration,  cf.  115  :  9-11. 

2  The  reference  is  possibly  to  alliances  with  the  Romans,  if  the  psalm  be 
Maccabean. 

133 


Psalm  118  :  18  The  Messages  of 

has  not  given  us  over  to  death.     No!  we  shall  not  die, 

but  live,  to  tell  all  that  he  has  done  for  us. 

Thanksgiv-       Open  to  us  the  temple  doors.1    Let  us  enter  and  offer 
deliverance  our  thanks  to  Jehovah. 
(19-24)  This — say  the  priests — is  the  door  to  Jehovah's  house, 

and  through  it  the  righteous  may  pass. 

We  give  thee  thanks  for  hearing  and  helping  us;  for 

thou  hast  wrought  a  miracle  for  us  in  exalting  our  little 

band  2  to  be  the  founders  of  Jewish  liberty.   This  glorious 

day  9  is  Jehovah's  own  creation.    Let  us  rejoice  and  be 

glad  in  it. 

Prayer,  the       (Prayer  of  the  people.)     O  continue,  we  beseech  thee, 
bTlXngand  Jehovah,  to  help  and  prosper  us. 
M«l<»«»c«      (Answer  of  the   priests.)     In   the    name  of  Jehovah, 

blessed  be  ye  all :  from  Jehovah's  house  we  pronounce 

our  blessings  upon  you. 

(The  people.)     Jehovah  is  God  alone.     He  has  shone 

upon  us  with  his  gracious  face. 

(The  priests.)     Let  the  festal  dancers  unite  by  twining 

together  the  boughs  they  carry  till  they  touch  the  altar's 

horns.4 

1  The  procession  has  now  reached  the  temple. 

2  The  proverbial  expression  in  v.  22  may  mean  that  Zion  is  to  become 
the  foundation  of  the  true  kingdom  of  God.    Or  it  may  involve  a  more 
definite  reference  to  the  family  of  the  Maccabees. 

8  Possibly  the  day  of  the  dedication  of  the  temple  (165  B.  C.)  celebrated  in 
Ps.  30. 
4  The  precise  sense  of  ayb ;  c  is  far  from  clear. 


the  Psalmists  Psalm  116  :  u 


Thou  art  our  God :  we  gratefully  praise  thee.  Give 
thanks  to  Jehovah  :  for  he  is  good.  His  love  is  everlast- 
ing. 

6.  Deliverance  out  of  Great  Affliction  (116) 

I *  love  Jehovah,  because  he  listens  to  my  loud  en-  Tehovah 
treaty  ; 3  for  he  inclined  his  ear  to  me.    Therefore  I  will  prayerWdis. 
call  upon  his  name  as  long  as  I  live.     Like  a  huntsman tress  (l'3) 
death  caught  me  in  his  toils,  I  was  smitten  with  the  an- 
guish of  Sheol : 3  distress  and  sorrow  were  mine. 

Then  I  called  on  the  name  of  Jehovah.  "  O  save  me,"  I  He  reward- 
said,  "  I  beseech  thee,  Jehovah  ";  and  in  his  grace  and  deliverance 
justice  and  pity,  this  God  of  ours,  who  preserves 
simple,  did  save  me  from  mine  affliction.  I  will  bid  my 
soul  return  to  him :  for  he  is  my  rest  and  benefactor, 
who  has  preserved  me  from  death  and  sorrow,  and  will 
enable  me,  in  the  days  to  come,  to  walk  without  stumb- 
ling before  him  in  the  land  of  the  living.  Though 4  I  was 
sore  afflicted  and  fancied,  in  my  confusion,  that  all  men 
were  traitors,  yet  I  maintained  my  faith  in  God,  and 
determined  to  call  upon  his  name.6 

»  Collective. 

*  V.  i  is  somewhat  difficult  and  uncertain.  Cheyne  renders  :  I  am  confi« 
dent  that  Jehovah  will  hear  the  voice  of  my  beseeching. 

«  Cf.  Ps.  18  :  4,  5- 

4  The  Greek  version  regards  Ps.  116  as  two  psalms,  and  starts  the  second 
of  the  two  at  this  point  (v.  10). 

8  The  precise  meaning  and  connection  of  vv.  10  and  n  are  hard  to  make 
out,  but  are  no  doubt  approximately  represented  by  this  paraphrase. 

135 


Psalm  116  :  12        The  Messages  of  the  Psalmists 

The  singer       How  then  shall  I  repay  Jehovah  for    all  his  many 
fumh  hi?     bounties  to  me  ?     I  will  pour  out  a  drink  offering  to  him, 
vow  (12-19)   calling  upon  his  name  while  I  pour  ;  for  he  it  is  that  has 
saved  me,  he  loves  to  preserve  the  life  of  his  saints.     "  O 
I  am  thy  servant,"  I  cried,  "  thy  humble  servant  am  I, 
and  thou  didst  free  me  from  my  misery."     In  the  temple- 
courts  therefore,  before  all  the  people  of  Jerusalem  I  will 
offer  Jehovah  a  thank  offering  in  payment  of  vows  and 
I  will  call  upon  his  name,  as  I  offer. 

7.  The  Song  of  Victory  (149) 

Israel's  song     Sing  a  new  song  to  Jehovah  :  let  his  praise  ring  in  the 
giv\n|nfor     assembly  of  the  godly.     Let  Israel  rejoice  in  her  creator 
victory  (1-4)  an(j  king,  and  praise  him  in  the  dance  and  with  instru- 
ments of  music.    For  he  loves  his  people,  and  the  meek  he 
adorns  with  victory. 

The  punish-      Let  the  godly  exult  and  sing  in  the  night/  when  the 
Israel^        toils  of  day  are  over-     witn  l°ud  songs  of  praise  to  God 
heathen  foes  j^y  grasp  jn  their  hands  their  two-edged  swords,  to  ex- 
ecute upon  the  heathen  peoples  the  vengeance  and  judg- 
ment that  are  written,  chaining  their  kings  and  fettering 
their  princes.     Such  victory  as  this  is  the  glorious  destiny 
of  all  Jehovah's  saints. 

1  V.  5,  "  upon  their  beds."    The  text  is  possibly  faulty  here,  but  no  satis- 
factory emendation  has  been  proposed. 


136 


THE  PSALMS  IN  CELEBRATION  OF 
WORSHIP 


THE   PSALMS  IN  CELEBRATION  OF 
WORSHIP 


INTRODUCTION 

As  the  Psalter  was  the  hymn-book  of  the  second  tem- 
ple, it  is  very  natural  that  many  of  the  psalms  should 
breathe  the  temple  atmosphere,  and  glow  with  affection 
for  its  worship.  In  a  very  special  sense,  the  temple  was 
Jehovah's  home,  and  its  sanctity  was  communicated  both 
to  the  city  of  Jerusalem  and  the  province  of  Judah. 
Jehovah's  choice  of  Judah  is  regarded  as  deeply  rooted  in 
the  past  (78  :  68),  and  more  than  once  his  glory  had  been 
signally  revealed  in  its  chief  city  Jerusalem  (46  ;  76  :  1-3), 
which  is  loved  by  him  with  a  special  love  (87  :  2)  ;  and  it 
was  loved  by  the  worshippers  no  less  dearly.  A  very 
passion  of  affection  is  lavished  by  the  psalmists  upon  it. 
It  was  the  joy  of  the  whole  world  (48  :  2),  dear  even  in 
its  desolation  (102  :  14).  For  it  was  crowded  with  ancient 
memories  (122  :  4,  5),  and  was  the  visible  bond  which 
held  together  the  scattered  children  of  Judaism  (122  :  i,  8). 
Hopes  the  most  daring  gathered  upon  it ;  it  was  to  be  the 
139 


The  Messages  of 

centre  of  Jehovah's  sovereignty  (no  :  2)  ;  and  "mother 
Zion,"  as  the  Septuagint  translates  87  :  5  by  a  happy 
mistake,  was  to  be  the  metropolis  of  the  whole  world  (87). 
No  wonder  men  sang 

If  I  forget  thee,  O  Jerusalem, 

May  my  right  hand  wither.1 

May  my  tongue  cleave  to  my  palate, 

If  I  remember  thee  not, 

If  I  esteem  not  Jerusalem 

My  highest  joy  (137  :  5,  6). 

By  the  time  these  psalms  were  sung,  the  political  glory 
of  Jerusalem  had  long  since  vanished,  and  the  halo  with 
which  fond  hearts  invested  her  was  the  halo  of  religion. 
The  glory  of  the  city  was  the  temple,  and  the  passion  of 
the  devout  was  centred  upon  the  temple  worship.  It  is 
on  Zion  that  praise  is  seemly  (65  :  i),  and  there  that  vows 
are  to  be  paid  (116  :  18,  19);  above  all,  it  is  there  that 
Jehovah  commands  the  blessing  of  eternal  life  (133  :  3). 
It  was  an  inexpressibly  blessed  privilege  to  be  permitted 
to  worship  within  the  holy  courts  (65  :  4),  and  men  would 
endure  the  discomforts  of  long  and  perilous  ways,  if  only 
in  the  end  they  might  look  upon  Jehovah's  lovely  dwelling- 
place,  and  stand  before  their  God  in  Zion  (84  :  6,  7). 
They  can  hardly  find  words  to  express  their  affection  for 

1  The  Hebrew  consonants  may  mean  "  forget "  or  "  be  forgotten,"  neither 
of  which  is  very  satisfactory.     Graetz's  very  simple  transposition  of  the 
consonants  yields  the  above  admirable  sense. 
140 


the  Psalmists 

it  all  (26  :  8).  They  can  only  utter  their  overwhelming 
joy  in  the  touchingly  simple  words — 

/  was  glad  when  they  said  to  me, 

We  will  go  to  the  house  of  Jehovah  (122  :  i). 

The  service  was  gorgeous  and  must  have  been  very  im- 
pressive, especially  to  an  Oriental.  Occasionally  we  catch 
glimpses  of  a  happy  festal  procession  (42  :  4;  68  :  24; 
1 1 8  :  27),  and  we  can  form  some  faint  idea  of  the  joy  with 
which  the  feast  of  booths  was  celebrated  (81  :  i-io). 
Music,  which  is  continually  referred  to  (81  :  2 ;  92  :  3 ; 
98  :  5,  6;  150),  must  have  played  an  important  part,  and 
the  sights  were  doubtless  often  very  beautiful,  as,  for  ex- 
ample, the  procession  which  celebrated  the  brilliant  vic- 
tory sung  in  the  sixty-eighth  psalm- 
Singers  going  before  and  players  behind, 
And  maidens  with  timbrels  between  them  (v.  25). 

It  is  easy  to  understand  why,  when  a  man  was  torn 
from  these  things,  his  heart  was  bowed  down  within 
him  (42  14,  5),  and  why  no  devastation  was  so  awful 
as  the  devastation  of  Jehovah's  holy  and  beautiful  house 


141 


Psalm  24  :  7 


The  Messages  of 


II 

THE    PSALMS    OF   WORSHIP 

I.  Jehovah's  Triumphal  Entry  into  the  Sanctuary 
(24  :  7-10) l 

Jehovah's         Lift  up  your  heads,  higher  and  higher  still,  ye  ancient 
jeSe'm"'0  gates  of  Jerusalem,  that  the  glorious  king  may  enter  in. 
(7-10)  But  who  then  is  this  glorious  king  ? 

Jehovah,  the  mighty  one,  the  hero ;  Jehovah,  the  hero 
in  war. 

Lift  up  your  heads,  higher  and  higher  still,  ye  ancient 
gates,  that  the  glorious  king  may  enter  in. 
Who  is  he,  then,  this  glorious  king  ? 
Jehovah  of  hosts,  he  is  the  glorious  king. 

2.  The   Vision  of  the  Temple  (122) 
It  is  sweet  to  look  back  upon  our  pilgrimage  to  Jeru- 
salem.    I  was  glad  when  my  comrades a  proposed  to  visit 

1  Probably  Psalm  24  was  formed  by  the  union  of  two  originally  indepen- 
dent psalms.  A  reasonable  connection,  however,  can  be  established  be- 
tween the  two — the  latter  dealing  with  Jehovah's  entry  into  Jerusalem,  the 
former  with  the  conditions  on  which  men  may  enter.  Vv.  7-10  may  be  very 
early,  among  the  very  oldest  fragments  in  the  Psalter.  Ewald  regards  it  at 
the  festive  song  with  which  the  ark  was  brought  to  Zion  (cf.  2  Sam.  6).  Is 
may,  however,  be  later,  sung  on  the  return  of  the  ark  after  some  victory 
(Num.  10  :  36;  i  Sam.  4  :  7  ff.).  In  this  case,  it  would  still  be  pre-exilic. 
Some  again  regard  it  as  a  very  late  psalm,  referring  to  the  Messianic 
days,  when  Jehovah  will  enter  Jerusalem. 

8  No  doubt,  of  the  dispersion. 

142 


The  joy  of 

visiting 

Jerusalem 

with  its 

ancient 

memories 


the  Psalmists  Psalm  84  :  2 

the  temple.  O  the  joy  of  standing  within  thy  gates,  Jeru- 
salem, and  gazing  at  thee  with  thy  walls  restored — in  thy 
compactness  fit  emblem  of  the  unity  that  binds  thy  chil- 
dren together  as  brethren,  though  scattered  throughout 
the  world.  What  memories  crowded  upon  me,  of  the 
pilgrimages  that  all  through  the  centuries  the  tribes  of 
Israel  had  made,  as  the  ancient  law  ordained.1  There, 
too,  had  been  set3  David's  royal  throne,  where  justice 
was  dispensed. 

Pray  for  the  peace  of  the  holy  city  ;  may  all  that  love  Prayer  for 
thee  prosper !     Peace  be  within  thy  walls,  and  prosperity  *  j3f2«e(S 
within  thy  palaces.     For  the  sake  of  my  brethren  and 
comrades  throughout  the  world,  I  wish  thee  peace — for 
thou  art  the  home  of  every  Jewish  heart — and  also  for  the 
sake  of  the  temple  of  our  God,  I  will  pray  for  thy  welfare. 

3.   The  Pilgrim  s  Longing  for  the  Sanctuary  (84) 

How  lovely  is  yonder  house  of  thine,  O  mighty  God  of  Thepii- 
Israel !     In  the  far  land  from  which  we  have  come,  our  Se^igj^o 
soul  was  spent  with  longing  for  thy  courts  ;  and  now  that  Jte  temple 
we  are  so  near  them,  our  whole  being  leaps  forth  with  a 

1  Ex.  23  :  17;  34  :  23;  Deut.  16  :  16. 

aOr  "are  set"  thrones,  the  reference  being  perhaps  to  the  Sanhedrin. 
The  object  of  the  pilgrimages  jnay  have  been  twofold — to  worship  and  to 
have  disputes  settled. 

8  As  commonly  in  Hebrew  poetry,  there  is  here  a  play  upon  the  words 
shalom,  shalwah  and  Jerushalem,  which  it  is  impossible  to  reproduce  in 
English. 

143 


Psalm  84  :  3  The  Messages  of 

ringing  cry  toward  thee,  the  living  God.  Here  has  Israel, 
like  a  mother-bird  in  her  nest,  found  a  home  for  herself 
and  her  young  within  thy  house,  thou  mighty  Jehovah,  my 
God  and  king.  O  how  happy  must  they 1  be  who  dwell 
here,  and  praise  thee  without  ceasing ! 

Thepii-  Nay,  but  happy,  too,  are  those  whose  strength  is  in 

fe^thSufh  Jehovah,  and  whose  hearts  are  filled  with  thoughts  of 

nesswtodzion  pilgrimage ; 2  for  even  the  hot  and  dusty  valleys,  where 

(5-7)  only  the  balsam  grows,  seem  in  their  sight  as  though 

smiling  with  green,  blest  by  fountains  or  rain.     On  they 

march,  gathering  strength  as  they  go,'  sustained  by  the 

assurance  that  the  God  of  gods  will  reveal  himself4  to 

them  in  Zion. 

Prayer  (8,  9)      (O  mighty  God  of  Israel,  hearken  to  our  prayer  and  look 

upon  the  face  of  our  anointed  defender.) 5 
joy  in  the         For  a  day  in  thy  courts,  though  it  be  standing  at  thy 

in°GodP  ai1    threshold,  is  better  than  a  thousand  in  the  lands  of  the 
(10-12) 

1  The  priests,  or  perhaps,  more  generally,  the  people  of  Jerusalem. 

8  Instead  of  the  somewhat  unintelligible  "  highways"  (the  Hebrew  has  no 
"  to  Zion  ")f  it  seems  better  to  read,  with  the  Septuagint,  "  pilgrimages." 

8  But  in  so  picturesque  and  definite  a  context  the  other  translation  is 
equally  probable,  if  not  more  so :  On  they  go  from  rampart  to  rampart,  that 
is,  from  city  to  city. 

4  So,  the  Greek  version,  correctly  no  doubt. 

6  Our  shield  (v.  9)  may  be  objective  (O  God  !  behold  our  shield),  or  voc- 
ative (O  God  our  shield  !  behold).  If  objective,  it  will  be  parallel  to  "  thine 
anointed,"  if  the  anointed  is  an  individual.  On  this  view,  the  verse  has 
been  regarded  as  an  interjected  prayer  for  the  high-priest.  The  "  anointed  " 
might,  however,  not  impossibly  be  the  people  itself. 
144 


the  Psalmists  Psalm  42  :  4 

ungodly.1  For  our  God  will  defend  8  and  favor  all  who 
walk  uprightly ;  he  will  honor  and  bless  them  with  every 
good.  O  mighty  God  of  Israel,  how  happy  is  the  man 
who  puts  his  trust  in  thee  ! 

4.   Yearning  for  Fellowship  with  God  (42,  43)  3 

I  long  for  thee,  O  my  God,  as  longs  the  hart  for  the 
water  brooks  in  the  drought  of  summer ;  I  thirst  for  thee,  »  vision  of 
thou  living  God.  O  when  will  it  be  mine  to  behold  4  thy 
face  in  the  temple  ?  Day  and  night  have  tears  been  my 
meat ;  for  the  enemy  mock  me  unceasingly.  "  What  has 
become,"  they  say,  "  of  the  living  God  of  whom  you 
boast  ?  " 

My  soul  melts,  as  I  think  of  it  all— how,  with  the  com-  £"£"? 
pany  of  nobles  6  I  used  to  go  up  with  ringing  shouts  of »  contrast 
praise  among  the  happy,  festal  crowd.     How  changed  all 
is  now ! 

1  From  which  the  pilgrims  had  come. 

8  "Battlement "  instead  of  "  sun  "  in  v.  n. 

1  These  two  psalms  must  originally  have  constituted  only  one.  This 
is  proved  by  the  similarity  of  language,  situation,  and  context,  by  the  re- 
frain, and  by  the  absence  (at  least  in  the  Hebrew  text)  of  a  superscription 
to  Ps.  43,  which  is  the  only  psalm  of  this  Korahite  group  (42  to  49)  that 
lacks  a  superscription. 

4  Instead  of  "  appear  before,"  by  an  extremely  probable  change  of  vow- 
els. 

'  The  rare  and  difficult  word  rendered  "  I  led  them  *'  in  R.  V.,  and  sup- 
posed to  refer  to  the  leading  of  the  festal  procession,  may  possibly  have  to 
be  emended,  as  Duhm  suggests,  on  the  basis  of  the  Septuagint.  The  word 
he  proposes  is  the  word  rendered  "  excellent  "  in  16  :  3b. 

'45 


Psalm  42  :  5  The  Messages  of 

Why  art  thou  bowed  down,  O  my  soul,  and  why  dost 

thou  storm  within  me?     Hope  thou  in  God,  for  I 

know  that  I  shall  one  day  praise  him  as  my  mighty 

God  and  Saviour. 

Anguish  is-       Yet  despite  the  hope  I  cherish,  my  soul  is  still  bowed 

sues  in  hope  d()wn  .    therefore  ay  the  more  shall  j  think  of  thee<      FrQm 

the  land  across  the  Jordan,  near  the  giant  Hermon  with 
the  neighbor  hills,1  flood  after  flood  pours  its  waters  upon 
me  from  the  angry  heaven,  and  I  am  overwhelmed  in  a 
sea  of  troubles.  Daily  9  I  pray  to  the  God  of  my  life  ;  "  O 

1  This  whole  passage  abounds  in  difficulties.  "  Hermons"  in  the  plural, 
probably  because  of  the  mountain's  various  spurs.  Some  suppose  that  the 
first  two  proper  names  stand  for  Palestine,  which  is  indicated  by  its  chief 
river  and  mountain;  but  the  variety  in  the  topographical  notice  seems  too 
definite  for  that.  The  district  indicated  is  apparently  that  about  the  sources 
of  the  Jordan  ;  with  this  agrees  admirably  the  imagery  of  v.  7,  which  is  used 
half  literally,  half  metaphorically — the  scenery  expressing  the  mood  of  the 
Psalmist's  soul.  There  is  much  doubt  about  the  hill  Mizar,  or  the  "  hill  of 
littleness,"  supposed— rather  improbably — by  Baethgen  to  stand  forZion. 
It  is  more  likely  to  be  a  hill  in  the  neighborhood  already  indicated ;  and 
Professor  G.  A.  Smith  (Historical  Geography,  p.  477)  has  called  attention 
to  the  fact  that  three  names  of  places,  with  very  similar  spelling,  occur  in 
that  very  district.  But  the  whole  passage  is  involved  in  difficulty.  Some 
suppose  the  psalmist  to  be  an  exile  far  from  the  land  of  Jordan,  etc.  Well- 
hausen  translates,  "  My  soul  is  cast  down  within  me,  therefore  on  thee  do  I 
think,  thou  diminutive  mountain,  above  all  the  land  of  Jordan  and  of  Her- 
mon." 

•Wellhausen  and  many  others  remove  v.  8:  "By  day  Jehovah  com- 
mands his  kindness,  and  by  night  his  song  is  with  me,  a  prayer  to  the  God 
of  my  life."  Its  connection  with  the  context  is  certainly  anything  but 
clear,  and  metrically  the  verse  is  too  long.  Yet  clause  c  at  any  rate  is 
quite  in  place ;  and  probably  at  least  a  part  of  a  or  b  should  be  retained. 
146 


the  Psalmists  Psalm  43  :  5 

thou  who  art  my  rock,  why  hast  thou  forgotten  me,  and 
why  dost  thou  suffer  my  foes  to  crush  me,  and  drive  me 
into  mourning?  "  For  it  cuts  me  to  the  heart  to  listen  to 
their  everlasting  taunts,  as  they  ask  me,  "  What  has  be- 
come of  the  God  you  boast  of  ?  " 

Why  art  thou  bowed  down,  O  my  soul,  and  why  dost 
thou  storm  within  me  ?  Hope  thou  in  God,  for  I 
know  that  I  shall  one  day  praise  him  as  my  mighty 
God  and  Saviour. 

Defend  my  cause,  O  God,  and   give   me   the  victory.  Prayer  for 
From  a  people  that  knows  no  pity,  from  treacherous  and  gui1dSe?nd 

crooked  men,  O  deliver  me ;  for  thine  is  the  power,  O  thou  h°Pein  pod 

(43=  J-s) 
who  art  my  God  and  stronghold.     O  why  then  hast  thou 

cast  me  off,  why  dost  thou  suffer  my  foes  to  crush  me,  and 
drive  me  into  mourning  ?  Send  forth  thy  light  and  thy 
faithfulness — angels  twain — that  they  may  lead  me  over 
my  darkened  way,  and  bring  me,  in  accordance  with  thy 
promise,  to  the  temple  hill  whereon  thou  dwellest.  Then 
with  gladness  would  I  again  take  part  in  the  solemn  wor- 
ship of  the  God  who  is  the  joy  and  the  rejoicing  of  my 
heart,  and  upon  the  cithern  I  would  praise  thee,  O  Jeho- 
vah, my  God. 

Why  art  thou  bowed  down,  O  my  soul,  and  why  dost 
thou  storm  within  me  ?  Hope  thou  in  God,  for  I 
know  that  I  shall  one  day  praise  him  as  my  mighty 
God  and  Saviour. 


'47 


Psalm  5  :  i 


The  Messages  of 


May  my 
morning 
prayer  be 
heard  (1-3) 


Worship  is  a 
blessing  for 
the  good 
only  (4-7) 


May  the 
godless  be 
punished 
(8-10), 


5.  A  Morning  Prayer  for  Guidance  (5) 

Lend  thine  ear,  O  Jehovah,  to  the  words  of  my  prayer, 
whether  they  be  murmured  or  cried  aloud.  For  to  thee  I 
pray,  my  king  and  my  God.  Thou  hearest  my  voice  in 
the  morning.  In  the  morning  I  make  me  ready  for  thy 
worship  and  watch  intently  for  a  sign  from  thee. 

To  me  thou  wilt  listen,  but  not  to  the  wicked ;  for  thou 
art  a  God  that  abhorrest  wickedness.  No  evil  man  can  be 
a  guest  of  thine.  Braggarts  dare  not  stand  in  thy  pres- 
ence ;  the  champions  of  falsehood  and  cruelty  thou  dost 
hate  and  destroy — they  are  thine  abomination.  But,  as 
for  me,  it  is  not  of  my  merit,  but  of  thy  great  mercy,  that 
I  may  come  into  thy  presence  and  prostrate  me  before  thy 
holy  temple. 

Guide  me  safely,  O  my  God,  along  life's  way,  and  pre- 
serve me  from  the  least  transgression  of  thy  law,  and  clear 
my  path  of  stumbling-blocks.  For  mine  enemies  are 
watchful.  Their  words  are  insincere.  Their  hearts  are 
set  upon  the  destruction  of  others ;  and  though  they  wear 
the  fair  face,  and  speak  smooth  words,  their  throats  are  like 
an  open  grave,  which  clamor  for  fresh  victims  evermore. 
Hold  them  guilty,  O  God.  May  their  scheming  bring 
them  to  ruin.  In  the  midst  of  their  numberless  sins  hurl 
them  down  for  their  defiance  of  thee. 

But  everlasting  joy  shall  be  the  portion  of  those  who 
love  thy  name ;  for  their  faith  in  thee  thou  dost  reward  by 
148 


the  Psalmists  Psalm  26  :  12 

defending  them.     Yea,  it  is  thy  delight  to  bless  the  right-  and  the 
ecus  :  thou  settest  upon  their  head  the  beautiful  crown 1  £l°dUp?0"ided 
of  thy  favor.  J^ted^ 

6.   The  Prayer  of  the  Sincere   Worshipper  (26) 

Defend  my  cause,  O  my  God,  for  my  life  has  been  A  confession 
blameless,  and  I  have  put  my  trust  unwaveringly  in  thee.  j^11006"06 
Test  me  and  prove  me,  try  my  inmost  thoughts  and  feel- 
ings, for  thy  love  has  been  an  inspiration  to  me,  leading 
me  to  walk  in  thy  ways.     Never  had  I  dealings  with  the 
worthless  nor  with   those  who  loved   darkness.     I  hate 
them,  and  I  would  not  sit  in  any  gathering  of  theirs. 

I  formally  renounce  them,  and,   with  my  conscience  Glad  partic- 
thus  cleared,  I  take  part  in  the  festal  procession  around 
thine  altar,  singing  a  loud  song  of  thanks  and  telling  of 
thy  wonders.     O  my  God,  I  love  thy  house,  and  the  place 
where  thy  glory a  dwells. 

O  forbid  that  I  should  share  the  fate  of  sinners  like  Prayer  for 
those— bloodthirsty  men  with  their  hands  full  of  bribes  f^™*1 
and  villany.     Not  such  am  I ;  for  my  life  is  blameless. 
Redeem   me   therefore   and   be   gracious   to    me;    and 
now,  since  my  path  is  smooth,  and  I  can  walk  without 
stumbling,  I  will  bless  my  God  among  his  worshippers 
assembled. 

1  "  Shield"  has  been  emended  to  "  turban,"  a  word  not  unlike  it. 
9  Primarily  conceived  in  a  concrete  sense,  cf.  Ex.  16 :  10;  here  no  doubt 
partly  spiritualized. 

149 


Psalm  27  :  i  The  Messages  of 


7.   Joy  in  Jehovah  and  His  Sanctuary  (27) 
Confidence       Jehovah  is  the  light  and  stronghold  of  my  life,  and  he 
in  Jehovah   it  is  who  helps  me     whom  have  I  then  to  fear?     For 
when  bands  of  wicked  foemen  assailed  me  with  deadly 
cruelty,  thou  didst  defend  me  and  it  was  they  who  stum- 
bled and  fell.     So,  though  war  should  come,  and  a  host 
encamp  against  me,  I  shall  be  fearless  and  confident. 
Delight  in         But  the  deepest  prayer  of  my  heart  is  that  the  privilege 
(4-6)temP  *    maY  be  mine  of  dwelling  evermore  in  thy  house,1  taking 
part  in  a  its  stately  worship,  and  tasting  the  sweetness  of 
thy  presence.     For  in  the  evil  days  he  hides  me  in  the 
shelter  of  his   tent,  and  sets  me  on  a  rock : 3  and  now 
that  he  has  given  me  the  victory  over  all  mine  enemies, 
I  will  join  the  festal  procession 4  and  offer  sacrifices  of 
thanksgiving   amid   loud  strains  of  music,  singing  and 
playing  in  his  honor. 

Earnest  and  Hear  my  loud  cry,  O  my  God,  and  graciously  answer 
entrel"'  me.  My  heart  saith  to  thee,  "  I  seek  thy  face."  6  O  hide 
(7-^3) 

1  As  the  literal  fulfilment  of  this  wish  is  impossible  if  the  speaker  were 
an  individual,  the  reference  must  be  to  the  community,  and  that  this  is  the 
reference  has  been  already  made  clear  by  v.  3. 

8  The  word  in  v.  4c  rendered  in  the  English  version  by  "  inquire  "  means 
either  attending  to  the  arrangements  for  the  service,  or  perhaps,  visiting  the 
temple  early. 

*  There  may  be  here  a  covert  allusion  to  the  temple  hill. 
4  So  the  Greek  version :  cf .  26  :  6. 

•  So  Duhm. 


the  Psalmists  Psalm  134  :  3 

it  not  from  me.  Put  me  not  away  in  thine  anger ;  for  I 
am  thy  servant,  and  thou  hast  been  my  helper.  O  leave 
me  not,  O  God,  my  Saviour.  .  For  thy  love  is  more  than 
the  love  of  father  or  mother:  though  they  forsake  me, 
thou  wilt  take  me  up.  Show  me  thy  way,  and  lead  me 
along  a  path  that  is  smooth,  that  mine  enemies  may  not 
triumph  over  me  with  their  lies  and  cruelty.  O  make  me 
not  their  prey.  Surely  I  had  perished,  had  I  not  been 
sustained  by  the  sure  hope  of  seeing  the  goodness  of  Je- 
hovah in  the  land  of  the  living. 

Wait  upon  Jehovah.     Let  your  heart  be  brave  and 
strong ;  and  once  again  I  say,  wait  upon  Jehovah. 

8.  An  Evening  Invocation  (134) 

Hark  !  Bless  Jehovah,  ye  servants  of  his,  that  minister  The  pilgrims 
by  night  in  his  temple.     Lift  up  your  hands  in  prayer  address  the 
toward  the  holy  place,  and  bless  Jehovah.  E™?)8 

From  his  home  in  Zion  may  Jehovah  send  forth  his  The  priestly 
blessing  upon  you — a  rich  blessing,  too,  for  he  is  the  Cre-  re5P°nse  (3). 
ator  of  heaven  and  earth. 


THE   HISTORICAL  PSALMS 


THE    HISTORICAL    PSALMS 


INTRODUCTION 

The  Hebrew  church  took  refuge  from  the  present  in  the 
future  and  in  the  past.  From  the  commonplace  and 
often  disheartening  experiences  of  the  days  in  which  her 
lot  was  cast,  she  strained  her  eyes  forward  to  the  day 
when  Jehovah  would  come  to  judge  the  world  and  give 
her  the  victory,  or  back  to  the  old  days  when  his  hand 
was  so  manifestly  shaping  her  fortunes.  Thus  it  comes 
to  pass  that  several  psalms  devote  themselves  wholly  and 
others  partially  to  a  consideration  of  the  past.  They  call 
up  again  the  great  figures  of  early  Israel — Moses,  Aaron, 
and  Samuel — and  they  dwell  long  and  earnestly  upon  the 
varied  discipline  through  which  God  planted  Israel  upon 
the  holy  land.  The  historical  psalms  of  the  Hebrew 
Psalter  are  unique  among  national  poetry  that  takes  a 
retrospect  of  the  past,  In  that  their  object  is  never  to 
glorify  the  nation  which  sings  them.  On  the  contrary, 
they  are  intended  rather  to  humble  the  singers,  by  show- 
155 


The  Messages  of 

ing  them  how  their  ancestors  had  sinned  without  ceasing 
against  the  abounding  love  of  God. 

The  past  is  a  riddle  to  be  expounded  (78  :  2),  for  history 
is  the  field  in  which  God's  mysterious  purpose  may  be 
learned.  In  its  essence,  that  purpose  is  one  of  love — 
everlasting  love  (136)— and  that  is  why  faith  can  re-enforce 
itself  by  thinking  of  the  days  of  old  (143  :  5).  In  times  of 
sorrow  and  persecution,  when  the  faith  of  good  men  is 
surprised  and  shaken,  they  turn  for  inspiration  to  the  past, 
especially  to  the  ever  memorable  deliverance  from  Egypt 
(8 1  :  10).  For  those  were  the  days  when  Jehovah 
mightily  and  miraculously  interposed  to  save  them,  taking 
the  burden  from  their  shoulders,  and  the  too  heavily  laden 
baskets  from  their  hands  (81  :  6).  In  some  psalms  (78, 
105,  1 06,  136)  the  whole  early  history  of  the  people  is 
lovingly  followed  from  point  to  point,  and  the  memory  of 
the  stirring  days  of  the  conquest  is  still  affectionately 
treasured — the  days  when  Jehovah  overthrew  Sisera  and 
Jabin,  Oreb  and  Zeeb,  Zebah  and  Zalmunna  (83  :  9-11). 
Some  psalms  again  glow  with  a  passionate  and  not  un- 
natural appeal  to  Jehovah  that  the  glories  of  those  ancient 
days  should  be  repeated  in  these  (77,  83). 

But  besides  recalling  the  love  of  God,  the  past  recalls 
but  too  vividly  the  shame  and  disobedience  of  Israel. 
God  is  love  and  the  fathers  provoked  him — these  are  the 
themes  round  which  Israel's  history  everlastingly  rotates 
(cf.  95  :  7-1 1).  In  spite  of  all  he  had  done,  they  soon 

156 


the  Psalmists 

forgot  (106  :  13),  turning  to  idolatry  even  on  the  mount 
of  revelation  (106  :  19).  The  fathers  were  stubborn  and 
rebellious  (78  :  8)  and  Israel's  history  has  been  marked 
throughout  by  a  tragic  consistency ;  for  "  like  sire,  like 
son  " — "  we  have  sinned  with  our  fathers  "  (106  :  6).  But 
in  privilege  as  well  as  in  transgression,  the  church  of  the 
present  is  one  with  the  church  of  the  past.  In  some  sense  the 
spirit  of  the  ancient  leaders  is  still  with  the  present  church 
(99  :  6  ff.)»  and,  for  David's  sake,  if  not  for  her  own,  Jeho- 
vah may  be  persuaded  to  restore  and  bless  (132  :  10).  The 
historical  psalms,  besides  suggesting  the  indefeasible  con- 
tinuity of  the  national  life  amid  all  perils  of  extinction 
from  foes  without  or  from  the  deadlier  sins  within,  also  go 
to  show  what  an  exhilarating  sense  of  reality  inspired  their 
conception  of  God.  He  had  not  merely  looked  upon  the 
people  from  a  distant  throne  in  heaven ;  he  had  come 
down  among  them  and  taken  them  on  his  arms.  And 
though  in  the  long  course  of  the  centuries  he  had  many  a 
time  suffered  them  to  be  "battered  with  the  shocks  of 
doom,"  it  was  that  they  might  be  shaped  into  more  perfect 
instruments  of  his  mysterious  will,  and  used  for  noblest 
service. 


157 


Psalm  78  :  i  The  Messages  of 


II 

PSALMS      EMPHASIZING     THE     UNFAITHFULNESS     OF 
THE     PEOPLE  * 

I.  The  Lessons  of  their  Past  Acts  of  Apostasy  (78) 

The  story  of  O  my  people,  give  careful  heed  to  the  lesson  that  I  am 
fufi  oMn-  1S  about  to  read  you  from  the  riddling  story  of  the  past.  The 
structkmand  taie  whjch  came  down  from  our  fathers  across  the  gener- 

warning 

(x-8)  ations — the  glorious  tale  of  Jehovah's  might  and  the  mar- 

vellous things  which  he  did,  we  shall  hand  on  to  the  gen- 
erations to  come.  He  gave  our  fathers  a  law  with  its 
promises  and  threats  to  declare  to  their  children,  and  to 
be  rehearsed  by  each  succeeding  age,  in  order  that  the 
memory  of  all  that  he  had  done  might  lead  them  to  put 
their  confidence  in  him  and  keep  his  commandments,  un- 
like their  stubborn  and  rebellious  fathers  with  their  faith- 
less tempers  and  their  restless  hearts. 

Marvels  of  Ephraim's  warriors  a  played  the  traitor  to  Jehovah's 
cause,  and  turned  back  when  the  struggle  came.  They 

1  Psalms  78,  106,  and  81  differ  from  the  four  which  follow  (105,  135,  136, 
1 14)  in  being  of  a  more  sombre  tone.  While  the  last  four  are  full  of  glad- 
ness and  gratitude,  the  three  former  are  an  implicit  exhortation  to  re- 
pentance. 

8  V.  9  ;  the  children  of  Ephraim,  either  "  equipped  with  the  bow,"  that  is, 
archers  ;  or  "  were  a  deceitful  bow."  Cf .  the  context  an<J  v.  57,  where  three 
of  the  same  words  recur.  Some  omit  the  verse  here. 


the  Psalmists  Psalm  78  :  31 

would  not  live  in  the  spirit  of  the  law  to  which  they  had 
pledged  themselves.  They  forgot  Jehovah's  wonderful 
deeds  which  they  had  seen  with  their  own  eyes.  Wonder- 
ful things,  too,  Jehovah  had  done  in  the  presence  of  their 
fathers  in  the  land  of  Egypt *  and  in  the  wilderness — cleav- 
ing the  Red  Sea  and  leading  them  between  the  walls  of 
water,  guiding  them  in  the  day  by  the  cloud  and  in  the 
night  by  the  glow  of  fire,  cleaving  rocks  in  the  desert  and 
bringing  forth  from  them  rivers  of  water  for  the  people 
to  drink. 

Yet  in  this  desert  they  went  on  in  their  sin  and  rebellion  The  people's 
against  the  most  high  God,  challenging  his  power  to  give  reSSSnJs"1 
them  the  bread  they  desired.  "Yes,"  they  said,  "  by  a  challenge  of 

*  J  J       God  (17-20) 

stroke  he  drew  torrents  of  water  from  the  rock  ;  but,  much 
as  he  loves  us,  can  he  also  spread  a  table  for  us  in  the 
wilderness,  with  bread  and  meat  upon  it  ?  " 

When  Jehovah  heard  this  challenge,  he  broke  forth  in  The  divine 
flaming  indignation  against  his  people  for  their  distrust  of 
his  power  to  help  them.  From  the  open  doors  of  heaven 
he  rained  down  upon  them  manna — the  food  which  the 
angels  eat — and  every  man  ate  his  fill.  Then  by  his 
power  he  sent  a  south-east  wind,  and  rained  feathered 
fowl  upon  them,  thick  as  the  sand  on  the  sea-shore,  right 
into  the  heart  of  their  camp,  and  they  ate  to  their  heart's 
content.  But  while  their  mouths  were  yet  full,  in  his  in- 
dignation he  slew  some  of  their  sturdiest  youths. 

1  Zoan  (v.  12),  that  is,  Tanis,  the  capital  of  eastern  Egypt. 

'59 


Psalm  78  :  32 


The  Messages  of 


cation  and 

ingratitude 

(38-58) 


The  lesson       Yet,  in  spite  of  his  miracles,  they  kept  on  in  their  sin 

?303-37Tled     and  Unbelief-      S°   he  made  the  Years  °f  their  lives  to  Pass 

like  a  breath  amid  sudden  and  ceaseless  terrors.  When 
he  slew  them,  then  they  would  turn  to  him  and  earnestly 
seek  him,  calling  to  mind  that  he  was  their  rock  and  re- 
deemer, and  out  of  their  restless  and  unfaithful  hearts  they 
would  speak  to  him  with  words  that  were  fair  but  false. 
The  divine  But  as  for  him,  he  is  pitiful  and  forgiving,  and  loath  to 
destroy.  Many  a  time  he  turns  away  his  anger  and  re- 
fuses  to  stir  up  all  his  wrath.  He  remembered  how  frail 

r 

they  were,  like  the  wind  that  passeth  and  never  comes 
back.  How  often  they  provoked  him  to  anger  in  the 
desert,  tempting  and  vexing  him  again  and  again,  forget- 
ful of  the  power  with  which  he  had  redeemed  them  on  that 
memorable  day,  when  he  revealed  his  signs  and  wonders 
in  Egypt  !  He  turned  the  streams  into  blood  and  made 
the  water  unfit  to  drink.  He  sent  among  them  destruc- 
tive flies  and  frogs.  He  gave  over  the  harvest,  for  which 
they  had  toiled,  to  caterpillar  and  locust.  He  slew  their 
fruit-trees  with  hail  and  frost  :  he  abandoned  their  cattle 
to  the  hail  and  lightning.  He  sent  angels  of  destruction 
among  them  —  Anger,  Indignation,  Wrath,  and  Distress  — 
giving  Anger  free  course.  He  gave  them  over  without 
restraint  to  the  pestilence,  smiting  the  first-born  in  every 
Egyptian  home  ;  but,  like  a  good  shepherd,  he  led  his 
own  people  forth  through  the  wilderness,  preserving  them 
from  danger  and  fear,  and  drowning  their  foes  in  the  sea. 
160 


the  Psalmists  Psalm  78  :  72 

He  brought  them  to  his  holy  land  —  even  to  the  mountains  ' 
of  Canaan  which  he  had  won  by  his  might.  He  drove 
out  the  nations  thereof  and  apportioned  their  land  into 
homes  for  the  tribes  of  Israel.  But,  in  the  faithless  spirit 
of  their  fathers,  they  rebelled  against  their  most  high  God, 
and  broke  his  law,  and  played  the  traitor  with  their  false 
and  idolatrous  worship,  which  grieved  him  bitterly. 

When  he  heard  of  it  he  was  indignant,  and  in  his  utter  idolatry  of 
abhorrence  of  the  faithless  people,  he  disowned  the  tent  in  Canaan"  and 
Shiloh  where  he  had  made  his  home,  and  suffered  the  ark 
—  symbol  of  his  strength  and  glory  —  to  be  taken  by  the 
enemy,3  indignantly  abandoning  his  chosen  people  to 
sword  and  flame.  No  wedding-song  was  sung  for  the 
maidens  ;  priests  fell  by  the  sword  and  widows  died  un- 
wept.* Like  a  strong  man  who  wakes  out  of  sleep,  after 
having  drunk  deeply  of  wine,  so  the  Lord  awoke  from  his 
long  forbearance,  and  inflicted  eternal  disgrace  upon  the 
rebel  people  *  of  Israel,  rejecting  them  utterly. 

But  in  their  place  he  chose  the  tribe  of  Judah,  with  its  The  divint 
beloved  hill  of  Zion  whereon  he  built  a  temple  to  stand  as          °f 


long  as  heaven  and  earth.     From  the  sheepfolds  he  took  (68-72> 
David  his  servant  to  shepherd  his  chosen   people  ;  and 
with  true  shepherd's  heart,  he  fed  and  led  them  wisely. 

1  Some  think  Zion  (cf  .  68b). 

8  An  allusion  to  its  capture  by  the  Philistines  (i  Sam.  5  :  n). 
•  So  the  Septuagint. 

4  V.  66  :  The  context  makes  it  fairly  plain  that  the  "  adversaries  "  are 
Israel  (cf.  v.  67),  not  the  Philistines. 

161 


Psalm  106  :  i 


The  Messages  of 


Prayer 


2.  Jehovah's  Mercy  and  Israels  Ingratitude  (106) 

jchorah's        Praise  ye  Jehovah  and  give  thanks  to  him,  for  he  is  good, 
p^pfe  (?-3)*  his  love  is  everlasting.    The  story  of  his  splendid  deeds  of 
might  can  never  be  fully  told.     Happy  are  those  who 
praise  him  by  unceasing  obedience  to  his  righteous  laws. 

0  remember  us  now,   despite  our  sin,  with  the  favor 
thou  didst  show  to  thy  chosen  people  of  old,  and  grant  us 
thy  gracious  help,  that  the  holy  joy  and  pride  that  were 
theirs  may  be  ours.     As  we  are  like  them  in  our  sin  and 
perversity,  so  may  we  be  like  them  in  our  experience  of 
thy  love. 

Israel's  re-  In  Egypt  in  the  days  of  old,  our  fathers,  unmindful  of 
the  miracles  of  thy  love,  rebelled  against  the  Most  High  » 

e    Red   SeS  '    VCt    tO    Sh°W    h°W    mighty    he   was»    ne 

days  (6-33)  saved  them,  drying  up  the  sea  with  a  word,  leading  them 
through  its  depths  as  over  pasture-land,  and  delivering 
them  from  their  cruel  plight  by  drowning  their  foes  — 
every  man  of  them.  The  victory  taught  them  to  believe 
his  word,  and  touched  their  lips  to  praise.  But  in  their 
impatience  they  soon  forgot  what  he  had  done,  and  in- 
dulging unseemly  appetite,  they  began,  in  the  desert,  to 
put  his  power  to  the  test.  He  gave  them  what  they  asked 
and  sent  with  it  a  wasting  sickness.3  Then  jealousy 

1  Instead  of  "  at  the  sea  "  (v.  7)  read  "  against  the  most  high,"  on  the 
basis  of  a  probable  emendation  suggested  by  the  Septuagint. 

9  Duhm  emends  to  "  loathing/'  as  in  Num.  n  :  so. 
162 


the  Psalmists  Psalm  106  :  28 


broke  out  against  Moses  and  the  holy  Aaron  on  the  part 
of  the  godless  company  of  Dathan  and  Abiram  ; *  but 
they  met  an  awful  doom — being  swallowed  of  the  earth 
and  consumed  by  fire. 

They  were  guilty,  too,  of  idolatry  even  on  the  mount  of 
revelation,  exchanging  their  glorious  God  for  the  molten 
image  of  an  ox  that  ate  grass.  They  forgot  all  his  mighty 
and  marvellous  and  terrible  deeds  at  the  Red  Sea  and  in 
Egypt,  so  he  purposed  to  destroy  them :  but  Moses  his 
elect  saved  them  from  his  deadly  anger  by  stepping  into 
the  breach. 

They  were  also  unbelievers  ;  they  would  not  trust  his 
promise  to  bring  them  to  the  land  of  Canaan,  but  they 
despised  that  delightsome  land,  and  broke  out  into  mur- 
murings  at  the  report  of  the  spies.  So  with  uplifted  hand 
he  swore  that  he  would  make  them  fall  in  the  wilderness, 
and  that,  in  the  after  time,  he  would  scatter  them  in  exile 
throughout  the  world. 

Then,  idolaters  as  ever,  they  turned  from  their  own  liv- 

1  Korah  is  not  known  to  the  prophetic  narrative  (Num.  16  :  xa,  25)  known 
as  JE,  nor  yet  to  Deuteronomy,  which  rests  upon  that  history  (Dt.  n  :  6).  But, 
as  the  story  of  Korah's  rebellion,  such  as  we  have  it  in  the  priestly  narrative 
(Num.  16),  was  in  all  probability  current  when  the  psalm  was  written,  we  are 
left  to  conjecture  why  the  name  was  here  omitted.  Perhaps  the  omission  is 
simply  due  to  the  metrical  structure  of  the  verse,  which  is  satisfied  with  two 
names ;  or  there  may  have  been  a  reluctance  to  allude  to  this  incident,  con- 
sidering the  importance  of  the  Korahites  in  the  temple  service ;  or  most  prob- 
ably the  late  story  of  Korah's  rebellion  had  not  yet  been  combined  with  the 
older,  in  which  only  Dathan  and  Abiram  figure. 

163 


Psalm  1 06  :  28  The  Messages  of 

ing  God  to  the  lifeless  god  of  Moab  and  sacrificed  to  him. 
But  Jehovah  in  his  anger  sent  a  plague,  which  was  not 
stayed  till  the  priestly  Phinehas  executed  judgment ;  and 
for  this  righteous  act  of  his,  the  priesthood  was  bestowed 
upon  his  family  forever. 

They  also  provoked  and  angered  Jehovah  at  the  waters 
of  Meribah,  and  stung  Moses  into  reckless  speech,  for 
which  he  paid  a  grievous  penalty. 

Israel's  guilt     Again,  instead  of  destroying,  as  Jehovah  command- 
Jah's  fo?-~     ed>  tne  nations  of  Canaan  among  whom  they  came,  they 
sjveness  in   m}Xed  with  them  and  learned  to  do  as  they  did,  adopting 
quent  his-    their  fatal  practice  of  idolatry  and  shedding  the  blood 
ory  34-4     Q£  tjlejr  jnnocent  children  in  sacrifice  to  the  demon-gods 
of  Canaan,  till  not  only  themselves  but  the  land  was  pol- 
luted by  their  cruel  and  idolatrous  worship.     Then  Je- 
hovah's indignation  flamed  into  abhorrence ;  and,  though 
they  were  his  own  people,  he  put  them  under  the  sway 
of  their  enemies,  who  oppressed  them  and  brought  them 
low.     Often  as  he  delivered  them,  they  persisted  in  their 
rebellious  purpose.     But,  mindful  of  his  covenant,  and 
moved  to  pity  by  the  greatness  of  his  love,  he  regarded 
their  cry  of  distress,  and  made  their  captors  take  pity 
upon  them. 

Prayer  for        Pity  us,  O  our  God,  as  thou  didst  pity  our  fathers,  and 
restoration    ^^^  ^  an(j  g^jjgj.  us  from  the  nations  among  whom  we 

are  scattered,  that  we  may  give  thanks  to  thy  holy  name 
and  make  thy  praise  our  boast. 


the  Psalmists  Psalm  81  : 12 


3.  Israel's  Inexcusable  Disobedience  (81) 

The  feast  of  tabernacles  has  come.     Let  us  celebrate  it  The  ancient 
with  glad  strains  of  music.   Ye  people  all,  send  up  ringing  uVhewd* 
shouts  of  praise  to  Israel's  God  our  strength.    Ye  Levites, 
make  music  on  the  timbrel,  the  sweet  cithern  and  the 
harp.     Ye  priests,  blow  the  trumpet  to  usher  in  the  new 
year *  with  the  celebration  of  our  festival,  in  accordance 
with  the  law  that  Jehovah  gave  Israel  at  their  departure 
from  Egypt — that  land  whose  language  was  strange  to 
them.1 

"  It  was  I,"  said  Jehovah, "  who  took  the  burden  off  Jehovah 
your  shoulders,  and  the  heavy-laden  baskets  from 
hands.    From  the  thunder-cloud  I  heard  your  cry  of  dis- 
tress  and  delivered  you,  and  knit  you  closer  to  myself  by 

tion  of  them 

testing  you 3  at  the  waters  of  Meribah.     O  listen,  ye  peo-  (6-10) 
pie  of  mine,  to  my    warnings.     There  must  never  be 
among  you  the  worship  of  another  God ;   for  I  am  your 
God,  who  brought  you  up  out  of  Egypt,  and  I  will  satisfy 
your  desires. 

But 4  despite  my  love  and  my  promises,  my  people  The  people's 
refused  to  listen,  so  I  abandoned  them  to  the  devices  of  ^obedience 
their  own  stubborn  hearts. 

1  The  lunar  year,  which  began  in  harvest. 
*  Some  think  that  with  50  a  new  psalm  begins. 
1  It  is  very  hard  to  trace  any  connection  between  yab  and  70. 
4  The  poet  here  passes  abruptly  from  the  scene  on  Sinai  to  a  considera- 
tion of  the  religious  temper  of  the  subsequent  history. 

'65 


Psalm  8 1  :  13  The  Messages  of 

The  blessing     But  oh !  that  they  would  listen  and  walk  in  my  ways  ; 

JenC£mi?ghttlien  would  they  learn  the  power  of  my  love.  I  would 
turn  my  hand  against  their  foes,  and  lay  them  low,  so  that 
the  foe  would  have  to  cringe  before  them  in  everlasting 
terror.1  I  would  feed  them  to  the  full  with  the  richest 
wheat  and  the  finest  honey." 

Ill 

PSALMS    EMPHASIZING  THE    LOVE    OR    POWER   OF    GOD3 

I.   Jehovah's  Unceasing  Care  Over  Israel  (105) 
Praise  Jeho-     Ye  children  of  Abraham  the  servant  of  Jehovah,  and  of 
fideiiftyrtohis  Jacob  ms  elect»  give  thanks  to  your  God,  call  upon  his 
ancient  cov-  name,  publish  to  all  the  world  what  he  has  done  for  Is- 
rael.    Celebrate  his  wonders  in  music  and  song.     Glory 
in  his  holy  name,  and  learn  of  the  love  he  has  shown  in 
the  past  of  his  people,  and  still  can  show  to-day.     Study 
with  joy  that  past — full  as  it  is  of  wonders  and  judgments 
upon  Israel's  foes — and  it  will  teach  you  his  power  and 
his  faithfulness. 

He  is  the  God  of  Israel,  but  his  judgments  have  swept 
the  world.  He  is  ever  mindful  of  his  ancient  promise  to 
bestow  the  land  of  Canaan — the  promise  he  solemnly  made 
to  Abraham  and  confirmed  to  Isaac  and  Jacob  forever. 

1  For  "  time"  in  v.  15,  perhaps  read  "  terror,"  by  a  very  simple  change. 
*  The  four  following  psalms  are  more  exuberant  in  tone  than  the  last  three; 
see  note  on  p.  158  (note  i). 

166 


the  Psalmists  Psalm  105  :  30 

When  they  were  very  few,  and  as  it  were  but  pilgrims  Jehovah'i 
in  the  land,  wandering  from  nation  to  nation  and  people  clover  the 
to  people,  he  let  no  one  oppress  them,  and  he  even  pun-  /"!ja\athers 
ished  kings1  for  their  sake,  forbidding  them  to  touch  one 
who  was  his  anointed  a  or  his  prophet.3    When  he  sum- 
moned a  famine  over  the  land  and  cut  off  all  its  suste- 
nance, he  sent  Joseph  before  them,  who,  though  sold  as  a 
serf  and  afterward  put  in  galling  chains  and  fetters,  yet 
was  shown  in  God's  good  time,  by  his  correct  interpreta- 
tion of  the  dream,  to  have  spoken  by  divine  inspiration. 
Then  he  was  advanced  to  honor ;  for  the  royal  Pharaoh 
sent  and  set  him  free,  and  made  him  lord  of  his  house 
and  of  all  his  possessions,  with  power  to   imprison  and 
chastise  *  his  officers  as  he  pleased. 

In  this  way  Israel  came  to  Egypt  and  dwelt  there  as  His  cham- 
a  stranger.     But  their  God  made  them  numerous   and  fjjjjjjj  °* 
stronger  than  the  Egyptians  whom  he  inspired  with  a^gypt 
crafty  hatred  of  his  people.     Then  he  sent  his  chosen  ser- 
vants Moses  and  Aaron  by  whom  he  wrought  wonderful 
plagues  among  the  people  of  Egypt.     He  brought  dark- 
ness upon  them,  but  that  did  not  bring  them  to  listen  6  to 
his  words.     He  turned  their  waters  into  blood  and  killed 
their  fish.    He  sent  a  plague  of  frogs  that  even  entered 

1  Pharaoh  and  Abimelech  (Gen.  12 ;  20;  26). 

»  Hebrew,  Messiah. 

1  Abraham  is  called  a  prophet  in  Gen.  20 :  7. 

4  Or  instruct  (so  Septuagint).  a 

•  Reading  in  v.  28  "  they  kept  not "  instead  of  "  they  rebelled  not." 

167 


Psalm  105  :  31  The  Messages  of 

the  palace.  He  summoned  locusts  and  lice  to  cover  the 
land.  He  sent  storms  of  lightning  and  showers  of  hail 
which  smote  all  their  fruit-trees  to  pieces.  He  summoned 
countless  swarms  of  locusts  and  caterpillars,  which  ate 
the  country  bare.  He  smote  all  the  first-born  throughout 
the  land,  and  thereafter  led  his  people  out,  laden  with  sil- 
ver and  gold,  not  one  being  footsore  among  them.  Panic- 
stricken  Egypt  was  glad  when  they  went  away. 
His  good-  Jehovah  still  followed  his  people  with  love,  covering 

ness  to  them     ,  .  & 

in  bringing  them  with  a  canopy  of  cloud  by  day  and  of  fire  to  give 
toecanalny  !ignt  in  tne  night.  At  their  entreaty  he  sent  them  quails 
(38-45)  and  gave  them  heavenly  bread  to  their  heart's  desire. 
Water,  too,  he  gave  them  in  abundance,  though  it  was 
desert;  he  smote  a  rock  and  forth  it  gushed.  And  all 
this  he  did,  because  he  was  mindful  of  his  inviolable  prom- 
ise to  Abraham  his  servant.  With  joy  and  gladness  he 
led  his  elect  people  forth  into  Canaan,  and  gave  them  the 
lands  of  the  native  peoples,  and  the  fruit  of  all  their  toil. 
His  design  in  it  all  was  that  they  should  respond  to  his 
love  by  obeying  the  laws  which  he  gave  them. 


2.   Jehovah's  Love  Revealed  in  Nature  and  His- 
tory (135) 

Call  to  Praise  Jehovah,  praise  his  name,  ye  servants  of  his,  who 

praise  (1-3)   m}njster  }n  t^e  courts  of  his  house.     Praise  Jehovah  and 

make  music  to  him ;  for  gracious  and  lovely  is  he. 
1 68 


the  Psalmists  Psalm  135  :  21 

Jehovah  has  chosen  Israel  to  be  his  own  dear  people,  Jehovah's 
and  well  I  know  there  is  no  God  like  him.     Nature  and  [Scaled  in 
history  alike  reveal  him.     In  heaven  and  earth  and  in  the  nature  (4-7) 
deep  waters  he  has  wrought  his  will.1     From  the  earth  he 
makes  vapor  ascend  to  form  clouds.     Lightning  he  sends 
with  the  rain-storms,  and  he  brings  the  wind  out  of  his 
storehouses. 

History,  too,  reveals  him.     Egypt's  first-born,  both  of  jenovah's 
man  and  beast,  he  smote,  and  signs  and  wonders   he  JJJfiedfn  is- 
wrought  in  that  land — upon  king  and  courtiers.     Many  fael's  ear*y 
were  the  nations  that  he  smote  and  mighty  were  the  kings  (8-12) 
that  he  slew — Sihon,  king  of  the  Amorites,  Og,  king  of 
Bashan,  and  the  kings  of  Canaan  all ;  and  their  land  he 
gave  his  people  Israel  to  possess. 

His  fame  is  everlasting,  and  what  he  has  done  will  Contrast 
never  be  forgotten.     For  he  takes  pity  upon  his  people,  jehovah  and 
and  vindicates  their  cause.     The  heathen  idols"  are  silver  the  heathen 

gods  (13-181 

and  gold,  the  work  of  men's  hands.  They  have  mouths 
that  cannot  speak,  eyes  that  cannot  see,  ears  that  cannot 
hear  a  prayer,  mouths  that  cannot  breathe.  May  those 
who  make  them  and  those  who  trust  in  them  become  im- 
potent as  they ! 

All  Israel,  bless  Jehovah,  ye  people,  priests,  and  Levites  Bless  jeho- 
and  proselytes.3   Blessed  be  Jehovah  out  of  Zion,  his  home. vah  (I9'3I> 

'€£.115:3. 

*  For  vv.  15-18,  cf.  115  :  4-8. 
'  Cf .  115:9-11;  118:2-4. 
169 


Psalm  136  :  i  The  Messages  of 


3.  The  Revelation  of  Jehovah's  Love  in  Israel's  His- 
tory (136) 

Ascription        Give  thanks  to  Jehovah,  for  he  is  good  ;  his  love  is  ever- 

ofthanks        lasdng>      He  is  the  Qod  of  gods>  and  Lord  of   lords_     Give 

thanks  to  him  ;  for  his  love  is  everlasting.1 

Tehovah's  All  nature  and  history  are  radiant  with  that  love.  He 
veiled  inthe  ft  ^s  a^one  wno  works  wonders.  In  wisdom  he  created 
marvels  of  tne  heavens  and  stretched  the  earth  over  the  waters.1 

nature  \4*Qy 

He  made  great  lights  —  the  sun  to  rule  the  day,  the  moon 
and  stars  to  rule  the  night. 

Jehovah's         History,   too,   reveals  his  love  to   Israel.     He  smote 
"     EgYP1'5  first-born  and  brought  Israel  out  of  the  land  by 


toJae(iSo-hJ6)  the  strenSth  °f  his  outstretched  arm.  He  smote  the  Red 
Sea  and  led  Israel  through,  and  into  its  waters  he  shook 
Pharaoh  and  his  army.  Then  he  led  his  people  through 
the  desert  and  dealt  death  to  kings  that  were  great  and 
noble  —  Sihon,  king  of  the  Amorites  and  Og,  king  of 
Bashan  —  giving  their  land  to  his  servant  Israel  to  possess. 
He  remembered  us  in  our  lowliness,  and  freed  us  from 
our  foes.  He  satisfies  the  desires  of  all.  O  give  thanks 
to  the  God  of  heaven  ;  for  his  love  is  everlasting. 

1  This  is  repeated  as  a  refrain  in  every  verse  of  the  psalm. 
»  Cf.  24  :  2. 


170 


the  Psalmists  Psalm  114:  8 


4.   The  Significance  of  the  Deliverance  from  Egypt 
("4) 

In  the  old  days  when  Israel  went  forth  from  barbarous  !  Nature  af- 
Egypt,  he  chose  them  to  be  his  holy  people,  over  whom  thf  exodus 
he  should  rule  in  Judah.2  At  the  sight  of  this  terrible  God,  ?/0J 


the  Red  Sea  and  the  Jordan  fled  in  terror,  and  the  moun-  (J-4> 
tains  of  Sinai  leaped  like  lambs. 

What  is  it  that  causes  the  waters  to  flee,  and  the  hills  Affrighted 
to  leap  ?     Is  it  not  the  dread  presence  of  Israel's  God  ?  Sic*  presence 
Thou  dost  well,  then,  O  earth,  to  tremble  at  that  presence  :  migSy^God 
for  mighty  are  the  marvels  that  he  works.    He  turns  rocks  (s-8) 
into  pools,  and  flint  into  fountains. 

1  Barbarous  in  the  Greek  sense  —  speaking  a  strange  language. 

9  This  paraphrase  does  not  represent  the  grammar  of  v.  2,  in  which  Judah 
is  parallel  to  Israel  ;  but  it  gives  the  general  sense.  In  post-exilic  times, 
Judah  was  regarded  as  the  true  Israel  (cf.  Chronicles),  and  in  the  later  lit- 
erature, the  word  Israel  often  stands  for  Judah.  If  za.  be  rendered  "Judah 
became  his  sanctuary,"  the  allusion  will  be  partly  to  the  temple. 


171 


THE  IMPRECATORY   PSALMS 


THE   IMPRECATORY   PSALMS 


INTRODUCTION 

To  a  delicate  moral  sense,  the  so-called  cursing  psalms 
have  always  proved  a  stumbling-block.  Many  of  the 
imprecations  are  indeed  very  terrible — the  climax  being 
reached  perhaps  by  that  psalmist  who  counts  it  a  glad  day 
for  the  righteous  when  his  eyes  shall  see  vengeance  and 
he  shall  wash  his  feet  in  the  blood  of  the  wicked  (58  :  10). 
The  strange  thing,  too,  is  that  sometimes  this  wild  long- 
ing for  vengeance  flashes  out  from  the  tenderest  hearts 
(cf.  41  :  10;  140  19-11;  143  : 12  ;  137  :  7-9).  It  has  been 
hard  to  see  what  place  such  themes  can  have  in  a  litera- 
ture of  revelation,  and  many  have  been  the  devices  to 
explain  away  the  seeming  offence. 

It  has  been  urged,  for  example,  that  the  hatred  of  the 
psalmist  is  directed  not  against  the  sinner  but  against  his 
sins.  Needless  to  say,  this  explanation,  besides  being 
flagrantly  untrue  to  the  obvious  facts,  involves  a  distinc- 
tion between  the  sinner  and  his  sin  which  antiquity  would 
hardly  have  recognized.  Again,  it  has  been  urged  that 

'75 


The  Messages  of 

what  such  psalms  contain  is  rather  prediction  than  im- 
precation. In  other  words,  the  psalmist  says,  "  The 
wicked  shall  be  destroyed,"  rather  than  "  May  he  be  de- 
stroyed ! "  The  ambiguity  in  the  usage  of  the  Hebrew 
imperfect  tense  lends  a  certain  plausibility  to  this  view, 
but  such  an  explanation  would  very  inadequately  account 
for  the  passion  that  glows  in  the  words  of  such  psalms. 
Again,  in  the  case  of  the  one  hundred  and  ninth  Psalm, 
it  has  been  seriously  argued  that  verses  6-19  represent, 
not  the  imprecations  of  the  psalmist  upon  his  foes,  but  of 
his  foes  upon  him.  Such  a  subterfuge,  which  in  any 
case  would  only  be  applicable  to  this  psalm,  shows  at 
least  how  grave  the  difficulty  occasioned  by  these  psalms 
has  been  felt  to  be. 

The  psalms,  however,  find  their  real  explanation  in  the 
situation  of  the  singers  and  in  the  ideas  of  the  ancient 
Jewish  world. 

(i)  It  has  to  be  remembered  that  these  psalms  are  not 
the  spiteful  expression  of  personal  enmity.  The  speaker 
is  the  church,  and  the  subjects  of  his  imprecation  are  the 
enemies  of  the  church  or  nation.  The  curse  upon  Edom 
and  Babylon,  for  example,  was  wrung  from  embittered 
hearts  by  the  cruelty  of  these  peoples  (137  :  7-9),  and  the 
imprecations  of  the  sixty-ninth  Psalm  are,  to  say  the  least, 
not  unintelligible,  if,  as  has  been  supposed,  they  were  di- 
rected against  Antiochus  Epiphanes,  who  desecrated  the 
temple  (cf.  74  :  3-9). 

176 


the  Psalmists 

(ii)  Again,  it  is  the  cause  of  God  that  is  at  stake  when 
the  church  is  assailed  ;  and,  as  the  speaker  is  the  church, 
the  prayer  is  that  the  insult  to  God  may  be  avenged, 
rather  than  any  personal  injury.  This  comes  out  clearly 
in  Psalm  79  :  10-12,  where  vengeance  is  denounced  upon 
the  heathen,  because  "  they  have  reviled  thee,  O  Lord." 
On  similar  grounds  is  to  be  explained  the  peculiar  violence 
with  which  Psalms  104  and  139  end.  There  is  no  room 
for  the  wicked,  the  psalmist  feels,  in  a  world  so  full  of 
Jehovah's  goodness  (104) ;  no  place  for  men  who  are  not 
overawed  by  the  thought  of  his  loving,  searching  omni- 
presence (139). 

(iii)  It  is  very  important,  too,  to  note  that  the  men  on 
whom  the  curses  are  to  fall  are  men  guilty  of  cruelty  and 
immorality.  Important  as  context  always  is,  the  context 
of  imprecation  is  peculiarly  important.  When  the  "  God 
of  vengeance,"  as  Jehovah  is  called  (94  :  i),  is  appealed 
to,  it  is  against  those  who  slay  the  widow  and  the  stranger 
and  murder  the  fatherless  (94  :  6 ;  cf.  59  :  12).  From  this 
point  of  view,  the  imprecations  are  only  the  vehement 
expression  of  a  passionate  belief  in  the  moral  order,  and 
a  desire  to  see  its  consummation  hastened. 

(iv)  Lastly,  the  confusion  of  the  wicked  was  a  neces- 
sary postulate  of  the  psalmist's  faith  in  God.  He  felt  that 
God  was  bound  to  vindicate  him — or,  if  you  like,  the 
church — as  his  representative.  If  the  wicked  were  to  tri- 
umph, and  the  good  to  be  defeated,  God  would  also  be 
177 


The  Messages  of 

defeated,  falling  in  the  fall  of  his  people ;  and  that  must 
not  and  cannot  be.  Hence  the  passionate  appeal  for  ven- 
geance. It  is  also  only  fair  to  remember  that  imprecations 
are  only  very  occasionally  on  the  lips  of  the  sufferers  ;  no 
word  of  cursing  falls  from  the  lips  of  the  greatest  sufferer 
of  all  (22). 

II 

PSALMS    OF   VENGEANCE 

I.  Upon  the  Brutal  and  Malignant  Foes  of  Judah 
(137) J 

The  Baby-       When  the  day  was  done,  we  sat  down  by  the  waters  of 

lengentohstng  Babylon,  and  sought  to  comfort  our  exiled   hearts  with 

(l'3^  song.     But  the  thought  of  Jerusalem  came  upon  us  and 

our  eyes  filled  with  tears.      So  we  hung  our  harps  again 

upon  the  willow-trees.     For  our  ruthless  captors  called 

upon  us  to  make  sport  for  them  by  singing  one  of  the 

temple a  songs. 

The  Jews'        Never !  How  can  we  sing  a  song  of  our  own  God  in  the 

refusal  (4-6)  land  of  another  ?    If  I  forget  thee,  O  Jerusalem,  if  I  count 

thee  not  my  highest  joy,  may  my  right  hand  wither 3  and 

1  Probably  written  soon  after  the  return  from  exile,  when  the  memory  of 
it  is  still  fresh  (cf.  v.  7). 

*  There  is  in  this  Psalm  a  fine  blend  of  religious  and  patriotic  motive;  or, 
more  strictly,  to  the  Jew  these  were  two  aspects  of  the  same. 

*  See  p.  140  (note). 

178 


the  Psalmists  Psalm  58  :  i 

strike  the  harp  no  more !  may  my  tongue  cleave  to  my 
mouth  and  never  sing  again  ! 

From  friend  and  stranger  alike  we  have  suffered — from  imprecatior 
Edom  and  Babylon.    O  our  God,  punish  the  cruel  Edom-  andBEdomn 
ites  who,  instead  of  playing  a  brother's  1  part,  shouted  (?-9) 
with  malicious  joy  over  the  downfall  of  our  dear  Jerusa- 
lem, and  wildly  urged  her  assailants  to  raze  the  city  to  her 
very  foundations.8 

O  Babylon,  the  cruel ! 3  Happy  the  man  who  shall  deal 
with  thee  as  thou  hast  dealt  with  us.  Happy  the  man 
who  shall  seize  thine  infants  and  dash  them  against  the 
rocks. 

2.  Upon  Unrighteous  'Judges  (58)  4 

Ye  rulers  who  claim  to  rule  by  right  divine,6  are  your  The  unjust 
sentences  just ;  are  your  judgments  of  men  impartial  ? ]U 

1  Their  ancestors,  Isaac  and  Esau,  are  represented  as  brethren. 

a  Cf.  Obad.  10  ff. 

8  The  possibilities  are  :  (i)  she  who  has  been  devastated  (that  is,  already 
as  good  as  devastated— her  doom  is  sealed),  or  (ii)  she  who  is  to  be  devas- 
tated, or  (iii)  by  a  change  of  text,  she  who  devastates. 

4  This  psalm  and  the  four  following  (59,  69,  109,  83)  may  possibly  all  com 
from  the  Maccabean  period,  though  58  and  59  at  least  may  well  be  earlier. 
The  situation  in  58  might  even  be  as  early  as  about  600  B.  C.,  when  the 
Babylonians  were  practically  masters  of  Palestine.  It  reminds  us  forcibly 
of  Hab.  i  (cf.  w.  3,  4). 

8  Instead  of  "  in  silence,"  as  in  R.  V.,  or  "  O  congregation,"  as  in  A.  V., 

read  "ye  gods."    There  is  the  same  difficulty  here  as  in  Psalm  82,  which  is 

closely  akin  to  it,  in  deciding  whether  by  "  gods  "  the  tutelary  gods  of  the 

heathen  nations  are  meant,  or  more  generally  rulers ;  quite  probably  the  for- 

I79 


Psalm  58  :  2 


The  Messages  of 


Prayer  for 
their  de- 
struction 
(6-9) 


Faith  in 
God's  jus- 
tice con- 
firmed 
(10,  n) 


Nay,  verily,  rather  your  conduct  is  iniquitous  ; l  it  is  wrong, 
and  not  justice  that  you  dispense  with  your  hands.  Your 
very  blood  is  tainted.  You  belong  to  the  class  who  are 
aliens  from  God  and  liars  from  the  very  womb,  malicious 
as  a  venomous  snake,  or  as  an  adder  that  bites  the  skilful 
snake-charmer,  and  refuses  to  listen  to  his  voice. 

O  my  God,  crush  the  teeth  in  their  mouth.  Yes,  break 
their  lion's  teeth.  Let  them  melt  away  like  the  running 
water ;  let  them  be  mowed  down  like  the  grass.3  May 
they  vanish,  as  the  snake  dissolves  on  its  crawling  path  ! 
May  they  disappear  as  an  untimely  birth  which  the  light 
has  never  seen  !  Yes  !  the  storm  is  surely  coming ;  and 
before  your  plans  are  ripe,  they  will  be  scattered  to  the 
winds.3 

Ah  !  that  will  be  a  glad  day  for  the  righteous,  when 
his  eyes  are  glutted  with  this  feast  of  vengeance,  and  he 
washes  his  feet  in  the  blood  of  the  wicked ;  and  then  all 


mer.     But  the  above  paraphrase  brings  out  the  essential  meaning  with  suf- 
ficient accuracy  for  the  modern  reader. 

1  In  the  land,  or  in  the  world,  according  as  we  regard  the  injustice  as  ex- 
ercised within  the  Jewish  state  only  or  in  the  world  at  large  (v.  2). 
8  Probably  the  original  text  had  nothing  to  do  with  "  arrows." 
8  The  detail  of  this  verse  (9),  especially  the  second  clause,  is  exceedingly 
difficult  and  obscure.    Some  render,  "  Before  your  pots  feel  the  fire  of  thorns, 
he  (or  it)  will  sweep  them  away,  both  what  is  raw  and  what  is  cooked." 
The  last  phrase  is  hardly  possible ;  but,  at  any  rate,  it  must  mean  more  than 
"  in  his  anger."     Duhm  suggests  "thorns  and  thistles" — the  material  for 
burning  is  swept  away,  the  fire  goes  out,  and  there  is  an  end  of  the  cook- 
ing.    The  meaning  in  any  case  is  that  their  plans  are  frustrated. 
1 80 


the  Psalmists  Psalm  59  :  8 

will  be  constrained  to  confess  that  the  righteous  has  his 
reward.  Yes,  there  is  indeed  a  God  who  judges  in  the 
earth. 

3.  Upon   Treacherous  and  Malignant  Foes  (59)  1 
Set  me,  O  my  God,  in  a  place  secure  from  my  foes.     O  Prayer  for 

,  ...  1,1,1-  T-       deliverance 

save  me  from  those  iniquitous  and  bloodthirsty  men.  For  from  ma- 
see  what  they  do.  They  cunningly  seek  my  life,  they  in- ra' 
solently  band  themselves  against  me,  though  not,  O  my 
God,  for  any  sin  or  evil  that  I  have  done.  They  run  to 
the  attack  and  prepare  to  despatch  me.  O  awake,  come 
and  see,  thou  who  art  far  mightier  than  they— for  thou  art 
not  only  Israel's  God,  but  Lord  of  Hosts — awake  and  pun- 
ish the  insolent  aliens,  and  show  no  pity  upon  those  vile 
and  blasphemous  men.  In  the  evening a  they  go  about 
the  city,  howling  like  dogs,  with  their  venomous  mouths 
and  blasphemous  tongues,  supposing  that  Israel's  God 
cannot  hear.8 

But  thou  dost  hear,  O  my  God,  and  thou  dost  meet  Song  Of 
their  blasphemy  with  laughter  and  mockery.    O  thou  who  fS*™) 

1  The  enemies  in  this  psalm  appear  to  be  heathen  (v.  5),  that  is,  foreign- 
ers (unless  indeed,  with  Duhm  we  here  read  "  proud  "),  and  therefore  (like 
Ps.  83  ?)  this  psalm  might  be  Maccabean.  But  there  are  no  proper  names 
here,  as  there,  to  guide  us ;  and  the  description  of  the  enemy  is  sufficiently 
vague  to  fit  into  the  period  of  the  struggles  with  the  neighboring  peoples, 
when  the  Jews,  after  their  return  from  the  exile,  were  attempting  to  recon- 
struct their  ecclesiastical  and  quasi-political  life. 

*  V.  6 ;  note  the  refrain  (v.  14). 

»  C£.94:8,9. 

181 


Psalm  59  : 9 


The  Messages  of 


art  my  strength,1  I  will  sing  a  song 3  of  praise  to  thee ;  for 
Jehovah  is  my  fortress  and  my  gracious  God.     He  will 
come  to  my  help  and  feast  mine  eyes  upon  mine  enemies. 
Prayer  for        Do  not  destroy  them  by  a  speedy  doom,  for  then  my 
m'ern"7the  Pe°P^e  niight  forget,  but  send  thy  heavenly  hosts  to  drive 
marauders    them  about 8  in  disquietude  as  the  bloody  Cain  was  driven. 
Give  them  up,  O  Lord,  to  the  consequences  of  their  sinful 
speech ;  let  them  be  taken  in  their  pride  because  of  the 
perjury  they  utter.     Consume  them  in  thine  anger,  con- 
sume them  utterly,  and  let  it  be  known  to  the  end  of  the 
world   that  God  rules  in  Israel.4     In  the  evening  they 
go  about  the  city  howling  like  dogs,  roaming  about  for 
something  to  eat,  and  growling  when  they  do  not  get 
their  fill. 

But  as  for  me,  I  will  sing  aloud  of  thy  strength,  and 
celebrate  thy  grace  in  the  morning,6  for  thou  hast  been  a 
fortress  to  me,  and  a  refuge  in  time  of  distress.  O  thou 
who  art  my  strength,  I  will  sing  a  song  of  praise  to  thee  ; 
for  Jehovah  is  my  fortress  and  my  gracious  God." 

1  Note  the  refrain  (v.  17).     The  form  of  the  refrain  here  does  not  agree 
exactly  with  the  form  in  v.  17,  and  a  comparison  of  the  passages  gives  rise 
to  serious  textual  difficulties.     But  quite  probably  the  refrain  was  origi- 
nally the  same  in  both  verses. 

2  Cf.  v.  17,  more  probable  than  "  I  will  wait  for  thee.1' 

3  Or,  hurl  them  down. 

4  Or,  rules  to  the  end  of  the  world. 

6  This  pure  song  of  religious  joy  is  meant  to  be  contrasted  with  the  howl- 
ing of  the  enemies  in  the  night. 

6  Some  here  supplement  the  refrain  (cf.  v.  9,  loa)  by  adding  lob. 
182 


Song  of 

gratitude 

(16-17) 


the  Psalmists  Psalm  69  :  u 


4.   Upon  Wanton  Persecutors  (69)  * 
Save  me,  O  God,  from  my  deadly  peril,  for  I  am  sink-  Prayer  for 

.  .         T  ,  ,  T  ,  deliverance 

mg  in  the  mire,  I  cannot  keep  my  feet.  I  am  drowning  from  wanton 
in  deep  waters.2  My  throat  is  hoarse  with  shouting  toenemies^"6) 
thee  for  help,  and  mine  eyes  are  weary  with  looking  for 
my  God  to  save  me  from  the  countless  enemies  who  are 
wantonly  seeking  my  ruin.  They  demanded  of  me  to  re- 
store what  I  had  not  taken,8  and  I  gave  them  what  they 
asked.  Thou  knowest,  O  my  God,  that  I  was  foolish  and 
guilty  in  thy  sight,  but  not  of  heinous  sins.  Therefore 
deliver  me  :  lest  the  godly  who  look  to  thee  in  hope,  O 
Lord  God  of  Israel,  be  put  to  shame  and  confusion  when 
they  see  my  suffering. 

For  it  is  in  thy  cause  that  I  have  suffered  reproach  and  Persecution 

i  11  i   r         1  i          r^.1      for  religion's 

shame — through  my  consuming  zeal  for  the  temple.  The  sake  (7-12) 
reproaches  that  are  hurled  at  thee  have  fallen  also  on  me. 
I  am  forsaken  even  by  some  among  mine  own  people.4 
When  I  would  chasten  my  soul  with  fasting,  they  insulted 
me  all  the  more.  When  I  would  wear  mourning  apparel, 
they  mocked  me  with  their  taunt-songs,  laughing  at  me 

1  There  is  a  probability,  though,  of  course,  by  no  means  a  certainty,  that 
the  background  of  this  psalm  is  the  persecution  by  Antiochus  Epiphanes. 

3  The  metaphor  changes  from  a  prison-well  to  the  waters  of  the  sea. 

*  Duhm,  who  believes  the  speaker  to  be  an  individual,  not  the  community, 
supposes  that  there,  may  be  an  allusion  here  to  some  indiscretion — perhaps  in 
connection  with  the  temple  money  (v.  9). 

4  Apostate  Jews. 

'83 


Psalm  69  :  12 


The  Messages  of 


Earnest 
entreaty 
(13-18) 


The  psalm- 
ist's suffer- 
ings (19-21) 


Impreca- 
tions upon 
the  foe 
(22-28) 


in  the  city  gates,  and  satirizing  me  in  their  drunken 
songs. 

But  as  for  me,  I  pray  to  thee,  O  my  God,  be  gracious  to 
me,  according  to  thy  manifold  mercy,  and  answer  me  with 
thy  loyal  help.  O  keep  me  from  sinking,  keep  my  head 
above  the  deep  waters.  Let  me  not  be  overwhelmed  in 
the  depths.  O  save  me  from  the  dungeon's  fate.1  Hear 
me,  O  my  God,  in  thy  gracious  love,  and  in  thy  great  pity 
turn  to  me.  O  hide  not  thy  face  from  thy  servant's  sore 
distress,  and  hear  me  speedily.  Draw  near  and  deliver 
me. 

For  thou  knowest  how  mine  enemies  despise  and  re- 
vile and  dishonor  me.  My  heart  is  sick  and  breaking 
with  the  insults  that  I  bear.  I  looked  for  sympathy  and 
comfort,  but  there  was  none  anywhere  to  be  found.  In- 
stead of  soft  and  soothing  speech  I  was  regaled  with  poi- 
sonous and  bitter  words. 

I  pray  that  the  surprises  of  their  own  life  may  be  no  less 
grievous.  May  the  peace-offerings  at  the  festal  table  turn 
out  to  be  a  snare  to  them.9  May  their  eyes  be  dark  and 


1  "  Let  not  the  well  close  her  mouth  upon  me."  If  c  does  not  simply  re- 
flect the  thought  of  a  and  b,  the  allusion  will  be  to  an  experience  like  that  of 
Joseph  or  Jeremiah. 

*V.  22.  Wellhausen  translates:  "May  their  table  become  for  them  a 
snare,  and  for  the  careless  a  trap."  The  parallelism  is  better  secured  by 
Duhm,  who  emends  the  word  rendered  "  welfare  "  in  A.  V.  and  "  peace  "  in 
R.  V.  as  "  peace-offerings."  In  any  case  the  word  is  suggested  by  the  pre- 
vious verse. 

184 


the  Psalmists  Psalm  69  :  36 

blind  ;  may  their  loins  continually  tremble.  Pour  out  thy 
burning  indignation  upon  them.  May  their  home  be  a 
scene  of  empty  desolation,  because  they  have  persecuted 
those  whom  thou  hadst  smitten,  and  added  to  *  the  sorrows 
of  those  whom  thou  hadst  wounded.  O  heap  up  their 
guilt  and  do  not  acquit  them.  Blot  out  their  names  from 
the  book  in  which  the  names  of  the  citizens  of  thy  king- 
dom are  written. 

But,  as  for  me,  thy  help,  O  my  God,  will  lift  me  above  Song  of 

,  j  T     i     it  11  •          gratitude 

my  pain  and  misery,  and  I  shall  yet  exalt  thy  name  in  a  (29-33) 
song  of  praise  which  is  dearer  to  thee  than  the  sacrifice  of 
brute  beasts.8  The  sight  of  it  will  gladden  the  godly,  and 
revive  their  hearts.  For  Israel's  God  listens  to  the  poor, 
and  thinks  of  those  that,  for  his  sake,  are  languishing  in 
prison. 

This  deliverance  of  ours  will  be  fraught  with  meaning  Ascription  of 
to  the  whole  world.  Praise  him  then,  heaven  and  earth 
and  sea,  and  all  that  moves  therein;  for  he  saves  Jeru- 
salem  and  builds  the  ruined  cities  of  Judah  and  makes  of 
them  homes  to  be  held  for  all  time  by  his  servants  who 
love  him. 

1  V.  26,  so  Septuagint,  instead  of  "  tell  of." 

1  "  With  horns  and  hoofs."  This  may  be  intended  to  bring  out  the  idea 
of  beast  and  the  relative  unimportance  of  sacrifice  ;  or  it  may  mean  that  the 
beast  is  conceived  as  full  grown,  and  of  the  class  counted  clean  by  the  law. 


185 


Psalm  109  :  i 


The  Messages  of 


Appeal  to 
Jehovah 
against  the 
adversary 


Prayer  for 
vengeance 
upon  the 
adversary 
(6-20)      • 


5.    Upon  Bitter  Adversaries  (109)  1 

Thou  art  the  God  in  whom  I  glory  :  O  be  not  silent. 
For  with  their  treacherous  tongues  the  godless  have  wan- 
tonly uttered  against  me  speeches  of  slander  and  hate. 
They  reward  my  love  with  enmity 2  and  my  kindness  with 
evil. 

May  he  3  fall  beneath  the  powerful  accusations  of  some 
godless  adversary.4  May  the  issue  of  his  trial  be  con- 
demnation, and  may  his  prayer  for  mercy  be  counted  an 
aggravation  of  his  sin.  May  his  days  be  few,  and  may 
his  office  5  be  seized  by  another.  May  his  wife  be  a  widow 
and  his  children  fatherless,  and,  driven  from  their  ruined 
homes,  may  they  wander  about  as  beggars.  May  creditors 
snare  all  that  he  has,  and  strangers  spoil  the  fruit  of  his 
labor.  May  there  be  none  to  deal  with  them  in  love,  nor 
any  to  favor  his  fatherless  children.  May  his  posterity  be 
annihilated  in  the  next  generation.  May  Jehovah  bear  in 
unfading  remembrance  the  sins  of  his  father  and  mother 
and  visit  them  on  him,  and  utterly  blot  out  the  memory  of 

1  This  psalm  has  many  points  of  contact  with  Psalm  69,  and  the  object  of 
its  fierce   imprecations  may  well  be  Antiochus  Epiphanes,   though   cer- 
tainty on  such  a  point  is  impossible. 

2  The  phrase  "  But  I  am  prayer  "  (v.  4)  can  hardly  be  right ;  but  no 
probable  emendation  has  been  suggested. 

3  Probably  the  chief  opponent  :  in  2-5,  25  the  plural  is  used. 

*  In  this  context,  Satan  is  probably  a  common  noun,  an  adversary :  but 
it  might  be  a  proper  noun,  the  adversary  (cf.  Zach.  3  :  i). 

*  Or  property,  possessions. 

186 


the  Psalmists  Psalm  109  :  31 

him1  from  the  earth,  because  he  showed  no  pity,  but 
persecuted  the  poor  and  needy  and  faint-hearted  even 
unto  death.  May  he  be  a  stranger  to  the  blessing  which 
he  loathed  to  utter,  and  may  he  be  smitten  by  the  curses 
which  he  loved,  till  they  cling  to  him  like  a  garment,  and 
bind  him  like  a  girdle,  and  cleave  to  him  like  oil  upon  the 
skin  and  pass  within  him  like  the  awful  water  of  ordeal.2 
Thus  may  Jehovah  reward  my  slanderous  enemies. 

But,  O  Jehovah,  my  Lord,  deal  with  me  according  to  Prayer  for 
thy  gracious  love  ;  for  I  am  poor  and  needy  and  wounded  owVdeUver- 
in  heart.  My  life  is  at  the  eventide,  and  I  am  driven  ance  (2I'3l) 
away,  shaken  as  one  shakes  an  insect  out  of  a  dress.  In 
my  sorrow  I  have  fasted  till  I  am  faint.  My  flesh  shriv- 
els up,  because  I  have  not  anointed  me  with  oil.1  As 
for  me,  they  insult  me  and  shake  their  heads  derisively 
when  they  see  me.  O  help  me,  save  me,  O  my  God,  ac- 
cording to  thy  love,  and  teach  them  that  this  blow  which 
has  fallen  on  me  is  a  stroke  of  thine  own  hand.  What 
matter  their  curses,  if  only  thou  bless  ?  Confound  mine 
enemies  and  make  thy  servant  glad.  Let  them  be 
clothed  with  shame  and  confusion  as  with  a  garment. 
Then,  in  the  presence  of  many,  I  will  offer  loud  and  grate- 
ful thanks  to  my  God,  for  in  the  trial  he  stands  beside  the 
needy,  to  save  him  from  those  that  would  condemn  him. 

1  So  two  important  Greek  codices.    The  Hebrew  reads  "  of  them." 

9  Cf.  Num.  5  ;  22. 

1  Or,  my  flesh  is  losing  its  fat. 

187 


Psalm  83  :  i  The  Messages  of 

6.  Upon  Those  who  would  Destroy  Judah  (83) * 

Theconfed-  O  our  God,  do  not  remain  silent.  Speak  the  word, 
against  bestir  thyself.  For  look !  thine  enemies  are  storming 
Judah  (1-8)  against  thee,  lifting  up  their  godless  heads,  and  setting 
their  cunning  traps  for  the  people  who  are  dear  to  thee. 
"  Come,"  they  say,  "  let  us  cut  them  off,  that  the  remem- 
brance of  Israel  as  a  nation  may  be  blotted  out."  With 
one  accord  they  are  in  league  against  thee — the  Edomites, 
Ishmaelites,  Moabites,  Hagarenes,  Gebalenes,  Ammonites, 
Amalekites,  Philistines,  Tyrians,  aided  by  Syrians.3 
Prayer  for  Deal  with  them  as,  in  the  days  of  old,  thou  didst  deal, 
by  Kishon's  banks,  with  Sisera  and  Jabin,  who  met  their 
miserable  doom  at  Endor.*  Deal  with  them  as  thou  didst 
with  the  chiefs  of  Midian,  Oreb  and  Zeeb,  Zebah  and 
Zalmunna,  who  swore  that  they  would  seize  the  land  that 
was  thine.4  O  my  God,  drive  them  like  stubble  or  chaff 
before  the  wind.  Let  thy  whirling  storm  chase  and  con- 

1  The  situation  in  i  Mace.  5  is  in  astonishing  harmony  with  that  of  this 
psalm,  most  of  the  peoples  named  there  being  also  found  here.  The  date 
would  then  be  about  165  B.  C. 

*  Nearly  all  of  these  peoples  are  in  the  neighborhood  of  Judaea,  southeast 
or  north.      Anialek  no  longer  existed.    The  name  probably  indicates  the 
region  which  they  had  formerly  occupied.     Gebal  stands  for  the  northern 
part  of  the  Edomitic  range.     It  is  not  quite  certain  what  people  is  meant  by 
Assyria  :  in  any  case  not  the  Assyrians — probably  the  Syrians.      The  chil- 
dren of  Lot  (v.  8)  are  the  Moabites  and  Ammonites  (Gen.  19  :  37,  38). 

*  Jud.  4,  5. 

*  Jud.  6-8. 

188 


the  Psalmists  Psalm  83  :  18 

found  them  like  the  fire  that  sets  forests  and  wooded  hills 
ablaze.  Shame  and  confusion  and  ruin  eternal  be  theirs  ! 
that  they  may  learn  who  and  what  thou  art ;  for  thou  and 
thou  alone,  O  our  God,  are  the  most  high  God  over  all  the 
earth. 


THE    PENITENTIAL   PSALMS 


THE   PENITENTIAL  PSALMS 


INTRODUCTION 

The  seven  psalms,  which  for  ages  have  been  known  to 
the  church  as  the  penitential  psalms,  are  not  all  strictly 
penitential  in  our  sense  of  the  word.  Several  of  them 
have  as  much  to  do  with  the  confession  of  suffering  or 
sorrow  as  of  sin,  though  occasionally  the  suffering  is  con- 
nected with  the  sin  as  effect  with  cause.  The  one  hun- 
dred and  second  psalm,  for  example,  is  a  plaintive  cry  from 
the  people  of  Zion  whose  city  is  in  ruins,  and  a  prayer 
that,  by  the  grace  of  the  eternal  God,  their  city  may  yet  be 
restored  to  glory.  Here,  as  everywhere  in  the  psalms, 
there  are  enemies  in  the  background  from  whose  secret  or 
open  persecution  these  psalmists  pray  to  be  delivered 
(38:12,  19  f. ;  143:3).  Even  in  the  one  hundred  and 
thirtieth  psalm,  which  is  as  truly  penitential  as  it  is  wist- 
fully tender,  the  weight  which  bows  Israel  appears  to  be 
as  much  one  of  suffering  as  of  sin. 

But  the  sense  of  sin,  though  usually  mingled  with  this 
other  sense  of  suffering,  is  very  real  and  profound.  It 
excites  and  prostrates  the  psalmists,  for  they  know  how 


The  Messages  of 

innate  a  thing  sin  is,  and  how  deadly  it  will  prove,  if  God 
do  not  meet  it  with  his  pardoning  grace.  If  Jehovah  deals 
with  men  as  they  deserve,  no  one  can  be  justified  (143  :  2), 
and  no  one  can  stand  (130  : 3).  At  certain  periods,  indeed, 
the  church  asserts  her  own  integrity  and  unswerving  fidel- 
ity to  the  law  (44  : 17  ff.)  ;  but,  as  a  rule,  the  human  spirit 1 
is  regarded  as  corrupt  and  unstable  ;  what  the  man  needs 
is  a  new  and  steadfast  spirit  (51  :  10). 

This  he  can  secure  from  Jehovah  by  sincere  confession. 
So  long  as  he  continues  in  sullen  silence  and  refuses  to 
take  penitential  words  upon  his  lips,  he  can  only  pine  away 
under  the  heavy  hand  of  God  (32  : 3,  4).  But  he  enters 
into  the  blessedness  of  forgiveness,  the  moment  he  spon- 
taneously confesses  (32  :  5).  Nay,  he  does  not  attain  the 
full  stature  of  his  manhood,  until  of  his  own  free  will,  he 
comes  to  God  for  pardon  and  guidance.  To  wait  till  he  is 
driven  is  to  behave  not  like  a  man  but  like  an  animal ;  it 
is  to  show  the  stupidity  of  the  mule  (32  -.9).  Sometimes 
it  is  the  thought  of  God's  doings  in  the  past  that  encour- 
ages the  psalmist  (143  :  5),  sometimes  it  is  the  thought 
that,  amid  all  the  flux  and  sorrow  of  things,  he  is  eternal 
and  unchangeable  (102  :  12,  13)  ;  but  most  of  all  it  is  the 
thought  that  he  is,  by  his  very  nature,  the  God  of  redemp- 
tion, and  that  he  has  both  the  will  and  the  power  to  re- 
deem (130:7). 

1  At  any  rate,  the  spirit  of  Israel,  and  a  fortiori  the  human  spirit.     Cf.  the 
historical  psajms  (e.g.,  78,  106)  with  their  emphasis  on  Israel's  apostasy. 
194 


the  Psalmists  Psalm  6  :  4 

Most,  if  not  all,  of  the  penitential  psalms  are  to  be  in- 
terpreted collectively — quite  certainly,  for  example,  Psalm 
102  (cf.  130  :  7  O  Israel,  hope  in  Jehovah).  But  to  say 
this  is  in  no  way  to  belittle  the  depth  of  their  spiritual  in- 
sight, or  their  power  over  the  modern  religious  conscious- 
ness. The  penitence  which  they  express  must  first  have 
been  experienced  by  the  individual  conscience,  before  it 
took  the  form  of  a  psalm  to  be  sung  by  the  united  church. 

To  the  surprise  of  those  who  forget  the  religious  temper 
and  ideas  of  the  ancient  world,  a  curiously  discordant  note 
is  occasionally  struck  in  some  of  these  "  penitential " 
psalms,  as,  for  example,  in  the  psalm  which  ends  in  a 
prayer  for  the  destruction  of  those  that  afflict  the  psalm- 
ist's soul  (143  : 12).  But,  on  the  whole,  the  psalms  can 
be  appropriated  with  but  little  reserve  by  the  Christian 
Church. 

II 

PSALMS    EXPRESSIVE    OF    PENITENCE 

I.  A  Cry  for  Help  in  Time  of  Mortal  Distress  (6) 

It  is  right,  O  my  God,  that  thou  shouldst  chastise  me ;  Have  Pity 
but  chastise   me  in   love,  and  not  in  anger.     Mercifully  sav?me ::d 
heal  me,  for  I  am  weak  and  sore,  and  troubled  ;  how  long,  £01"  death 
O  my  God,  shall  my  suffering  last  ?     O  come  back  to  me 
and  save  me,  for  thou  art  pitiful,  and  rob  me  not  of  the 

195 


Psalm  6  :  5  The  Messages  of 

joy  of  praising  thee,  by  bringing  me  down  to  death  ;  *  for 
the  dead  can  praise  thee  no  more.  I  am  weary  with  weep- 
.ing  the  livelong  night.  My  bed  is  wet  with  tears  and 
mine  eyes  are  worn  and  haggard  with  sorrow  at  the 
thought  of  my  many  oppressors. 

The  prayer  (He  turns  to  them  in  imagination.)  Get  ye  gone,  ye  sin- 
mediate'and  ners ;  for  my  God  hath  heard  my  sore  weeping,  and  he  will 
a"swePrhant  accept  my  prayer.  Ashamed  and  confounded  will  all  mine 
(8-10)  enemies  be,  yea,  ashamed  and  confounded  suddenly. 

2.  A  Confession  and  Prayer  for  Deliverance  (38) 
inward  suf-  It  is  right,  O  my  God,  that  thou  shouldst  chastise  me, 
cause  of  sin  but  chastise  me  in  love  and  not  in  anger,3  for  thou  hast 
smitten  me  with  a  sore  sickness,3  and  thy  hand  lies  heavy 
upon  me.  In  thine  anger  at  my  sin,  thou  hast  smitten  me 
so  sore  that  there  is  no  health  in  me.  Like  billows  my 
sins  are  gone  over  my  head ;  they  are  as  a  burden  too 
heavy  to  bear.  Because  of  them,  I  am  tormented  with 
loathsome  and  festering  wounds.  I  am  crushed  and  cast 
down,  and  I  go  about  continually  in'mourning.  My  flesh 
is  full  of  corruption 4  and  unsoundness.  I  am  so  numb 

1  Or  perhaps,  "  rob  thyself  not  of  my  praises."  It  would  be  quite  con- 
sonant with  ancient  Jewish  ideas  to  regard  God  himself  as  suffering,  when 
there  is  no  church  to  praise  him. 

fl  The  psalm  begins  almost  exactly  like  Psalm  6,  and  has  other  points  of 
contact  with  it,  so  that  they  may  fairly  be  considered  together.  The  back* 
ground  of  both  may  be  the  exile. 

»  Cf.  Isaiah  i  :  6. 

4  Or  perhaps  burning,  or  shame. 

196 


the  Psalmists  Psalm  38  :  22 

and  utterly  broken  that  I  cry  louder  than  the  lion 1  roars. 
O  Lord,  thou  knowest  what  I  long  for ;  thou  hearest  my 
sighing.  My  heart  beats  fast,  my  strength  fails,  the  light 
of  mine  eyes  is  gone. 

My  dear  ones,  my  friends  and  neighbors,  stand  aloof  Sufferings 
from  me  as  from  a  leper.  They  that  thirst  for  my  blood 
lay  their  traps,  and  they  that  long  for  my  ruin  talk  of  ("-20) 
destroying  me  and  brood  over  treachery  all  the  day  long , 
but  I  am  resigned  and  submissive,  and  silent  as  the  inno- 
cent lamb.  I  act  as  though  I  heard  it  not,  and  suffer  no 
murmur  to  escape  my  lips,  for  my  hope  is  in  thee  and  I 
know  thou  wilt  answer  me,  O  Lord  my  God  ;  else  they  will 
exult  over  me,  and  triumph,  should  I  fall.  For  I  am  near 
the  brink  of  destruction,  and  grief  is  mine  continually.  My 
guilt  I  acknowledge  and  I  sorrow  for  my  sin.  Many  and 
mighty  are  those  who  hate  me  without  a  cause,2  and  ren- 
der me  evil  for  good,  because  I  make  good  the  goal  of  my 
life.  They  have  cast  me,  the  beloved  one,  out,  like  a  corpse 
abhorred. 8 

O  leave  me  not,  Jehovah,  be  not  far  from  me,  my  God.  Prayer  for 
Come  and  help  me,  speedily,  O  Lord  my  Saviour. 

1  Lioness :  by  the  addition  of  a  single  letter  to  the  Hebrew  word  for  "  my 
heart." 

1  V.  19.  For  "  lively  "  in  the  English  version,  read  "  causelessly."  The 
difference  in  Hebrew  is  slight. 

*  This  verse  is  added  in  several  Greek  codices,  and  must,  it  would  seem, 
rest  ultimately  on  Hebrew  authority. 

197 


Psalm  32  :  i  The  Messages  of 


3.  The  Joy  of  Confession  and  Reconciliation  (32) 

The  blessed-  O  how  happy  is  the  man  whose  transgression  is  forgiven, 
given°ess°r~  whose  sin  is  covered !  How  happy  is  the  man  who  con- 
(l' 2)  fesses  with  sincerity !  for  Jehovah  imputes  no  guilt  to  him. 

The  pain  of  So  long  as  my  lips  were  sealed  against  confession,  I 
fessedTthe  wasted  away  with  my  ceaseless  crying.1  Day  and  night 

fesslon  (3-°5)   ^  hand  laV  heavy  UP°n  me  '•   mv  life  was  dried  UP  like   a 

brook  in  the  summer  heat.  But  the  moment  I  resolved 
to  confess  my  sin  openly  and  hide  it  no  more,  that  mo- 
ment didst  thou  remove  the  guilt  thereof. 

The  blessing  Knowing  as  I  do  the  joy  of  forgiveness,  I  would  fain 
whSTconfess  urge  every  godly  one  to  pray  to  thee  in  time  of  trouble,9 
*6'  7^  that  he  may  not  be  overtaken  by  the  rushing  waters.  To 

them,  as  to  me,  thou  canst  be  a  shelter,  preserving  them 3 
from  danger  and  bringing  deliverance 4  on  every  side. 
Divine  guid-  There  comes  to  me,  too,  this  assurance  from  my  God  : 
"I  will  give  thee  wisdom,"  he  says,  " and  teach  thee 
henceforward  the  way  thou  shouldst  go,  with  my  gracious 
eye  steadfastly  upon  thee. " 6 

1  If  the  speaker  be  an  individual,  the  reference  will  be  to  sickness  and 
physical  pain  :  if  the  speaker  be  the  church,  these  expressions  will  have  to 
be  interpreted  metaphorically. 

8  Emended  text. 

8  Probably  the  third  person  should  be  read  instead  of  the  first. 

4  The  text  is  very  hard,  and  probably  corrupt.  The  word  "songs"  is 
unlikely. 

6  So  the  Greek  version :  "  I  will.fix  mine  eyes  upon  thee." 

198 


the  Psalmists  Psalm  51:7 

But,  if  God  is  to  forgive,  men  must  gladly  yield  them-  The  folly  of 
selves  to  the  discipline  divine,  nor  must  they  rebel  like  the  ob  tmacy  *9' 
senseless  brutes,  which  have  to  be  controlled  by  bit  and 
bridle,  else  they  cannot  be  brought  nigh. 

So  the  secret  of  blessedness  is  trust  in  God.    He  whose  The  joy  of 
trust  is  in  him  will  experience  the  love  of  God  on  every  (io,n«)te°US 
hand,  while  the  godless   have  sorrows   many.     Be  glad 
therefore  in  your  God,  and  rejoice  in  him,  O  Israel ;  yea, 
shout  for  very  joy. 

4.  A  Plea  for  Forgiveness  and  Promise  of  Faithful 
Service  (51) 

Be  gracious  unto  me,  O  God— for  thou  art  loving  and  Prayer  for 
very  pitiful — and  blot  my  transgressions  out  of  thy  book.  (°,r?)Ven 
Nay,  I  need  cleansing  as  well  as  forgiveness  :  for  the  mire 
of  sin  has  defiled  my  soul.    O  wash  me  well  and  make  me 
clean. 

I  pray  for  thy  grace,  for  full  well  I  know  the  burden  of  Confession 
my  sin  :  it  is  ever  in  my  thoughts.  Not  against  men  in- 
deed  have  I  sinned,  but  against  thee  alone,  and  done  that 
which  is  displeasing  to  thee.  I  acknowledge  that  thy 
judgment  is  just  and  impartial.  I  am  weak  and  prone  to 
sin  ;  for  such  is  the  nature  with  which  I  was  born.  Grant 
me  that  wisdom  of  heart  which  leads  to  the  truth  that 
thou  lovest  to  find  in  men.  Cleanse  me  from  the  leprosy  * 
of  sin :  wash  away  my  stains  till  I  be  clean  every  whit. 

1  Hyssop  was  used  in  the  cleansing  of  the  leper. 
I99 


Psalm  51:8  The  Messages  of 

Then,  with  sin  forgiven,  may  it  be  mine  to  hear  glad  cries 
of  joy  sent  up  by  the  members  of  my  broken  body.1  O 
forgive  and  forget  my  sin,  look  not  upon  it,  blot  it  out  of 
thy  book.  Cleanse  and  forgive  and  create  me  anew ;  for 
a  ckan  heart  is  thy  creation.  Create  such  a  heart  for  me, 

0  God,  and  plant  within  me  a  new  and  steadfast  spirit. 
Deny  me  not  thy  presence  :  take  pot  from  me  thy  spirit  of 
revelation.     Give  me  again  the  joy  which  once  I  knew  ere 

1  forfeited  it  through  sin — the  joy  of  knowing  that  thou  art 
helping  and  saving  me.     Support  me  with  the  spirit  which 
readily  wills  and  does  that  which  is  good. 

Vow  of  ser-       Then  shall  I  be  fit  to  be  thy  missionary  servant,  teach- 

vice  (13-14)  jng.  ^g  heaven  thy  ways,  and  turning  the  godless  to  thee. 

O  Jehovah,  the  God  who  canst  save  me,  if  thou  do  but 

save  me  from  the  deadly  perils  which  beset  me  on  every 

side,  I  will  celebrate  thy  faithfulness  in  a  ringing  song. 

The  true          If  thou,  O  Lord,  do  but  open  the  lips  which  sorrow  has 

(15-17)*       closed,2  I  will  use  them  to  declare  thy  praise;  and  my 

thank-offering  I  will  render  in  song,  for  animal  sacrifice 

thou  dost  not  desire.3    The  sacrifice  that  thou  desirest  is 

a  broken  spirit ;  and  the  heart  that  is  crushed  thou  dost 

love,  O  God. 

1  Is  the  speaker  an  individual  or  the  church  ?  This  verse  would  be  very 
intelligible,  if  the  speaker  were  Israel  (cf.  v.  13),  in  exile  (cf.  v.  18 :  also 
Ps.  38  and  especially  102,  where  the  same  figure  of  a  sick  body,  with  allu- 
sion to  "  bones  "  (w.  3-5),  is  found  in  a  psalm  undoubtedly  collective). 

a  Cf.  137  :  4. 

8  Cf.  40:6;  50;  9-14. 

200 


the  Psalmists  Psalm  102  :  10 


Now  hear  my  prayer,  O  Lord,' for  the  holy  city  and  tem-  Prayer  for 
pie.      According  to  thy  grace,  remember  for  good  the  InVcitJ?1* 
temple  on  Zion's  holy  hill ;  and  build  up  the  broken  walls  (l8«  x») 
of  Jerusalem  ;  and  in  those  glad  days,  when  we  can  wor- 
ship thee  once  more,  thou  wilt  accept  the  sacrifices  pre- 
scribed by  the  law.1 

5.  An  Appeal  to  Jehovah  to  Pity  and  Restore  His 
People  (102) 

Give  ear,  O  my  God,  to  my  cry  for  help.  O  graciously  The  sorrows 
look  and  listen,  and  speedily  answer  my  cry.  For  my  °f_5l)ael 
days  pass  like  smoke,  and  I  am  like  a  man  that  is  sick. 
It  is  as  if  my  bones  were  burning  with  fever  heat,  and  my 
heart  withering  like  grass  beneath  the  fierce  sunshine.  I 
have  forgotten  to  take  to  me  nourishment.  My  sorrow 
has  so  wasted  me  that  my  bones  stare  out.  In  our  deso- 
late city  I  am  lonely  as  an  owl  among  ruins,  singing  my 
sleepless  lament  like  a  bird  all  by  itself  upon  the  house- 
top. The  enemy  hurl  at  me  ceaselessly  their  insane  re- 
proaches, and  use  my  name  for  a  curse — so  glaring  is  my 
misery,  with  ashes  for  bread  and  tears  for  drink ;  and  it 
is  thy  fierce  anger  that  has  brought  me  to  this  pass,  catch- 
ing me  up  like  the  whirlwind,  and  then  hurling  me  down 

1  It  is  a  mooted  point  whether  the  last  two  verses  are  integral  to  the  psalm 

or  not.     If  they  are,  they  would  go  a  long  way  to  show  that  the  psalm  wa§, 

from  the  first,  a  "collective"  psalm;    but  some  suppose  that  they  were 

added,  to  adapt  an  originally  personal  psalm  to  the  use  of  the  congregation. 

201 


Psalm  102  :  ii 


The  Messages  of 


onvzionty 
(«-is) 


Vision  of 


(16-22) 


to  the  ground.  The  shadows  are  long.  I  am  in  the 
evening  of  my  days,  and  I  wither  away  like  grass. 
Appeal  to  But  thou,  O  my  God,  dost  not  wither.  Through  all  the 
a£es  th°u  dost  abide  upon  thy  throne  forever.  O  come 
Myself.  Rise  and  take  pity  on  Zion,  and  show  her  thy 
favor  ere  it  is  too  late,  for  the  hour  is  already  come  ;  and 
thy  servants  love  her  so  very  dearly  —  her  very  ruins  are 
dear.  O  come  and  save  her,  and  the  sight  of  a  restored 
Jerusalem  will  lead  all  the  nations  with  their  rulers  to  ac- 
knowledge thy  glory  and  to  worship  thee. 

For  Jehovah,  in  pity  for  the  prayer  of  the  desolate,  will 
assuredly  reveal  his  glory  by  rebuilding  Jerusalem.  Let 
^3  pr0phecy  be  written  down,  for  it  will  surely  be  ful- 
filled, and  later  generations  will  praise  Jehovah's  faithful- 
ness. For  on  the  heavenly  heights  he  is  not  unmindful, 
but  he  looks  down  upon  the  earth  to  listen  to  the  moan  of 
prisoners  doomed  to  death  and  to  set  them  free  ;  that,  in  the 
golden  Messianic  age,  when  the  nations  assemble  to  wor- 
ship Jehovah,  the  story  of  his  praise  may  be  told  in  Jeru- 
salem. 

But  the  glory  of  those  days  fades  again  before  my  pres- 
ent  misery.     I  am  like  a  weary  traveller,  with  strength 
weakened  and  days  cut  short  —  and  Jehovah  has  done  it. 
(23-28)         o  my  God,  cut  me  not  off  in  the  midst  of  my  days  that 
are  all  too  few  ;  for  thou  art  eternal.     Long  ago  didst 
thou  create  the  earth  and  the  heavens.     They  shall  perish, 
but  thou  dost  stand  :  they  shall  wear  out  and  be  changed 
202 


Prayer  to 


the  Psalmists  Psalm  143:2 

like  a  garment.  But  as  for  thee,  thou  art  ever  the  same, 
and  thy  years  are  endless  ;  and  in  thine  own  good  time 
thou  shalt  surely  establish  thy  servants  forever  in  their 
city,  with  the  steady  light  of  thy  favor  upon  them  ever- 
more. 

6.  A  Prayer  for  Pardon  and  Restoration  (130) 

Out  of  the  depths  of  our  *  distress  we  cry  to  thee,  our  Prayer  from 
God,  who  art  throned  on  high.     Give  very  earnest  heed,  for  forgive- 
O  Lord,  to  our  loud  entreaty.     For  if  thou  shouldst  con-  ness  <x'4> 
tinue  to  remember  our  sins,  we  should  all,  O  Lord,  be 
doomed  to  destruction.     But  thou  canst  forgive,  and  by 
thy  forgiveness  thou  winnest  men  to  worship  thee. 

Earnestly  do  we  wait,  O  our  God,  hoping  in  thy  prom-  Confident 
ise  of  forgiveness  and  deliverance  from  distress.   We  wait 
for  the  Lord  more  than  the  weary  watchmen  wait  for  the 
morning. 

Hope,  O  Israel,  in  thy  God,  for  with  him  is  the  love  and 
the  will  and  the  power  to  redeem  ;  and  Israel  he  will 
surely  redeem  from  all  her  sins  and  sorrows. 

7.  A  Cry  for  Deliverance  and  Guidance  (143) 

In  thy  faithfulness  and  love,  I  beseech  thee,  my  God,  Humble  ana 


give  ear  to  my  earnest  supplication,  and  enter  not  into  JJfyeJ  baled 
judgment  with  thy  servant,  for  in  thy  sight  can  no  ^vm&"ah"s  ancient 

goodness 
Vv.  7,  8  put  it  beyond  doubt  that  the  speaker  in  this  psalm  is  not  an  (i-6) 

individual,  but  the  community. 

203 


Psalm  143  :  3          The  Messages  of  the  Psalmists 

thing  be  justified.  Hear  me  in  love,  for  the  enemy  has 
persecuted  me  and  crushed  my  life  down  to  the  ground, 
and  constrained  me  to  make  my  home  in  the  darkness,1 
like  the  dead  that  cannot  rise  again,  so  that  my  spirit 
faints  and  my  heart  is  numb.  In  my  despair,  I  bethink 
me  of  the  days  of  old,  and  longingly  brood  over  all  that 
thou  then  didst  do,  and  I  stretch  out  my  hands  in  prayer 
for  thy  blessing,  yearning  for  it  as  the  thirsty  land  yearns 
for  the  rain. 
Prayer  for  O  answer  me  speedily,  my  God,  for  my  spirit  is  fainting ; 

toSSS?  hide  not  thy face  from  me»  °r !  sha11  be  like  them  that  s° 

and  triumph  down  to  the  grave.  After  the  night  of  sorrow,  let  thy 
mercy  dawn  upon  me.  My  trust  is  in  thee,  and  to  thee  I 
lift  up  my  soul,  to  thee  I  flee.  O  deliver  me,  then,  from 
my  foes,  and  show  me  the  path  to  take,  and  teach  me  to 
do  thy  will ;  for  thou  art  my  God.  Let  thy  good  spirit 
guide  me  on  a  smooth  and  level  way.  O  bring  me  out  of 
my  distress,  and  in  thy  faithfulness  restore  me  to  life  again 
for  thy  name's  sake,  and,  in  thy  love,  destroy  mine  ene- 
mies every  one,  for  I  am  thy  servant. 

1  Whether  prison  or  misfortune  is  not  clear. 


204 


THE  PSALMS  OF  PETITION 


THE   PSALMS   OF  PETITION 


INTRODUCTION 

It  is  not  unnatural  that  the  psalms  of  petition  should 
constitute  the  largest  group  in  our  division  of  the  Psalter. 
For  in  the  psalms  men  speak  to  God,  and  the  most  natu- 
ral and  perhaps  most  frequent  speech  of  men  to  God  is 
the  speech  of  entreaty.  On  the  loftier  heights  of  experience 
and  in  the  more  exalted  moods  of  the  spirit,  songs  of 
adoration  may  be  raised  to  him ;  but  men  to  whom  life  is 
a  daily  battle  and  a  hope  deferred,  wrestle  with  God — if 
they  believe  in  him  at  all— and  tell  him  their  sorrow,  and 
speak  to  him  as  a  man  to  his  friend :  or,  when  a  less  im- 
pulsive mood  is  on  them,  they  lift  up  meek  eyes  to  him 
who  dwelleth  in  the  heavens,  and  humbly  beseech  him  to 
be  gracious  (123). 

The  psalmists  were,  most  of  them,  men  who  had  drunk 
deep  of  sorrow.  Theirs  was  a  lot  of  fightings  within  and 
wars  without.  As  a  whole,  the  psalms  breathe  an  atmos- 
phere of  conflict ;  they  are  the  words  of  men  whose  heart 
was  often  sore,  and  whose  life  was  sometimes  in  peril.  It 
207 


The  Messages  of 

is  seldom  possible  to  make  out  with  any  precision  who 
the  enemies  were  of  whose  malicious  presence  they  so  of- 
ten and  so  bitterly  complain.  Sometimes  we  think  we  can 
see  lurking  behind  the  words,  which  for  us  are  all  too 
vague,  the  figures  of  the  Samaritans,  the  Arabians,  and 
the  other  neighbors  who  thwarted  so  persistently  Judah's 
efforts  to  re-establish  her  ecclesiastical  life  in  early  post- 
exilic  times  (31) ;  sometimes  we  can  be  tolerably  sure  who 
those  unfeeling  heathen  were,  that  trampled  upon  Jewish 
customs,  desecrated  the  temple  and  martyred  the  faithful 
(79).  Plainly  enough,  the  sorrow  is  often  far  larger  than 
an  individual  sorrow ;  it  sometimes  rises  out  of  the  depths 
of  some  great  national  humiliation  (cf.  Pss.  44  and  60). 
But,  whoever  the  enemies  be  from  whom  the  psalmists 
pray  to  be  delivered,  they  are  assuredly  no  phantom  fig- 
ures, but  painful  and  provoking  realities,  men  of  violence 
and  arrogance,  with  cunning  dispositions,  sharp  tongues, 
and  sometimes  swords  as  sharp. 

To  the  psalmists,  both  the  commoner  and  the  rarer 
tragedies  of  life  are  familiar.  They  know  the  pang  of 
kindness  rejected  and  friendship  betrayed  (41  19;  55  : 
12-14).  They  live  in  a  world  devoid  of  love  and  loyalty 
(12  :  i) ;  and  they  are  sometimes  rewarded  for  their  own 
fidelity  to  the  cause  of  religion  by  the  cruel  horrors  of  per- 
secution (79  :  3).  The  men  who  sing  to  us  in  the  psalms 
are  men  whose  eyes  may  soon  be  closed  in  the  darkness  of 
death  (13  :  3  ;  cf.  88  :  5).  They  know  too  well  the  vanity 
208 


the  Psalmists 

of  human  help.  They  know  that  whether  they  look  Ob 
the  right  hand  or  the  left  there  is  none  to  care ;  but  they 
are  just  as  sure  that  Jehovah  cares  (142  14,  5). 

It  is  instructive  and  almost  exhilarating  to  watch  how 
rays  of  light  flash  ever  and  anon  through  the  psalmists' 
darkness ;  or  we  might  more  truly  say,  how  the  darkness 
is  pierced  by  a  mild  yet  steady  light,  which  not  seldom 
shines  so  brightly  as  to  chase  it  all  away.  For,  as  the 
darkness  and  the  light  are  both  alike  to  God,  so  the  psalm- 
ists, each  in  his  own  measure,  tasted  something  of  that 
divine  superiority  to  the  chances  and  changes  of  human 
fortune. 

"  My  heart  is  steadfast,  O  God,  my  heart  is  steadfast, 
I  will  sing  and  play  "  (57  :  7). 

They  are  not  afraid  though  the  mountains  be  torn  up  by 
the  roots  and  flung  unto  the  sea  (46  :  2).  If  only  Almighty 
God  is  with  them,  how  can  flesh  harm  them  (56  : 4)  ? 
So  with  quiet  hearts  they  lie  down  amid  perils  ;  they  sleept 
and  awake  refreshed,  sustained  by  the  God  who  never 
slumbers  or  sleeps  (3  :  5,  6 ;  121  :  4). 

In  hours  of  dejection  they  remind  themselves  of  the 
power  he  displayed  in  creation  (74  :  12  ff.),  or  at  the 
conquest  of  Canaan  (44  :  3),  and  they  know  that  he  is  a 
God  of  love  as  well  as  of  power.  He  is  the  shepherd  of 
Israel  (80  :  i),  the  God  of  infancy  and  the  God  of  age 
(22  :  9,  10 ;  71:9,  1 8)  who  tenderly  and  sleeplessly 
209 


The  Messages  of 

watches  over  his  people  (121  14),  and  whose  inmost  nature 
is  love.  With  special  delight  do  the  psalmists  recall  the 
ancient  revelation  of  their  God  as  "  full  of  compassion  and 
gracious,  slow  to  anger,  and  plenteous  in  mercy  and 
truth  "  (Exod.  34  :  6  ;  Ps.  86  :  1 5  ;  103  :  8) ;  and  to  this 
love,  in  the  last  resort,  they  can  always  make  a  confident 
appeal,  for  it  is  the  most  fundamental  thing  in  the  nature 
of  God.  It  was  his  love  for  Israel  that  launched  and  sus- 
tained her  upon  her  unique  career;  and  that  love  was 
again  and  again  confirmed  in  the  great  crises  of  her  his- 
tory (cf.  46).  So,  whether  the  prayer  of  the  psalmists 
be  for  forgiveness  or  guidance  or  vindication  in  the  eyes  of 
the  world — a  vindication  which  sometimes  assumes  the 
unlovely  form  of  a  desire  for  vengeance  (35  :  5,  6 ;  59  : 
11-13)— they  always  look  with  confidence  to  him. 

They  approach  him  either  as  humble  penitents  (51) 
or  as  men  with  a  good  conscience  (7:4;  17:1-4);  and 
though,  with  their  limited  outlook  upon  another  world, 
they  are  eager  and  all  but  clamorous  to  have  their  wrongs 
righted  and  their  cause  vindicated  in  this,  and  though  the 
blessings  for  which  they  pray  are  often  of  a  material  sort, 
there  are  many  who  have  mounted  to  the  higher  uplands 
of  the  spiritual  life  and  whose  dearest  satisfaction  is  to 
have  the  gracious  face  of  God  shining  upon  them  (4:6). 
God  was  to  the  psalmists  a  tremendous  reality,  more  real 
than  the  enemies  who  vexed  and  the  doubts  which  per- 
plexed them.  For,  though  they  sometimes  cried  "  How 

210 


the  Psalmists  Psalm  3  :  6 

long  ?  "  they  never  allowed  themselves  long  to  forget  that 
these  things  were  but  for  a  little  time,  while  their  God  was 
on  his  throne,  unchangeable  and  eternal  (102  :  27) ;  and 
behind  and  beneath  the  yearning  for  material  satisfaction 
and  earthly  vindication  was  the  inextinguishable  thirst  for 
him  (42  :  i,  2). 

II 

PRAYERS   FOR  DELIVERANCE,    PRESERVATION,   OR 
RESTORATION  ' 

I.  For  Protection  from  Active  Foes  (3)* 

Many  there  are,  O  my  God,  that  vex  and  oppose  me ;  God  can 
many  imagine  that  God  cannot  help  me.     But  thou,  the  helpless(i-4) 
great  God  of  Israel,  thou  art  not  impotent.    Thou  dost  on 
all  sides  defend  me.     Thou  dost  bring  me  to  honor  and 
lift  up  my  head.     Often  and  loudly  I  have  called  to  Jeho- 
vah, and  he  always  sends  answer  from  his  temple  hill. 

So,  with  the  assurance  of  his  protection  in  my  heart,  I  May  he  help 
laid  me  down  and  fell  quietly  asleep,  and  slept  till  the  donee  before 
morn  a  sleep  unbroken,  for  Jehovah  sustained  me  all  the  <5'8) 
time ;  and  in  his  keeping  I  fear  not  the  hosts  that  ring  me 

1  The  situation  in  most  of  these  psalms  is  too  indeterminate  to  make  it 
worth  while  to  hazard  a  guess  at  their  origin  or  date.  Many  of  them  appear 
to  be  collective  psalms. 

8  A  morning  prayer. 

211 


Psalm  3  : 7 


The  Messages  of 


Prayer  for 
help  (i) 


Appeal  to 
the  faint- 
hearted 
slanderers 
(2-5) 


The  singer's 
joy  in  God 
(6-8) 


round.  For,  though  these  godless  foes  of  mine  long,  like 
wild  beasts,  to  devour  me  with  their  cruel  teeth,  thou  canst 
crush  them,  as  in  days  gone  by.  O  arise,  and  help  me, 
then,  my  God,  for  thou  canst  help ;  and  with  that  help 
bless  not  myself  alone,  but  all  thy  people. 

2.  For  Protection  against  Slander  (4) ' 

O  God,  who  defendest  my  cause,  answer  my  prayer 
when  I  call.  As,  in  days  gone  by,  thou  hast  brought  me 
out  of  straits  into  a  roomy  place,  so  now  this  night  be  gra- 
ciously pleased  to  hear  my  prayer. 

How  long  is  mine  honor  to  be  stained a  by  slanders  that 
have  no  foundation  ?  Rest  assured  that  Jehovah  is  think- 
ing of  me.  He  has  shown  me  a  special  mark  of  his  favor 
in  answering  my  prayers.3  Be  afraid,  if  ye  please ;  but 
commit  not  the  sin  of  uttering  your  terror  aloud.  Be 
quiet  and  still.  Offer  the  proper  sacrifices,  put  your  trust 
in  Jehovah  and  all  will  be  well. 

There  are  many  faint-hearted  ones,  who  ask,  "  Will 
ever  fortune  smile  on  us  again  ?  "  Have  they  forgotten 
the  priestly  blessing  ? 4  Have  they  forgotten  that  all  is 
well  when  Jehovah  shines  upon  us  with  his  gracious  face  ? 
Yes,  that  is  joy  indeed.  The  gladness  which  thou  hast 

1  An  evening  prayer. 

»  The  Greek  version  reads,  "  how  long  (shall  ye  be)  heavy-hearted." 

»  Cf.  Jer.  15:1;  Job  42 ;  8. 

*  Num.  6 :  24-26. 

212 


the  Psalmists  Psalm  7  :  7 

put  into  my  heart,  O  my  God,  is  more,  far  more,  than  the 
gladness  of  the  harvest  home.  So  in  peace  I  will  lay  me 
down  and  fall  asleep  without  a  thought  or  care,  for  it  is 
thou,  my  God,  alone  that  makest  me  to  dwell  securely. 

3.  For  a  Judgment  which  is  Just  (7) 

In  thee  is  my  refuge,  O  Jehovah,  my  God,  save  me  from  Confession 
all  my  persecutors,  who,  like  wild  beasts,  would  fain  tear  °*  £jnocence 
me  alive,  while  there  is  none  to  save  me.     O  Jehovah 
my  God,  I  protest  mine  innocence,  and  am  ready  to  die» 
if  I  speak  not  the  truth.     If  my  hands  are  stained  with 
wickedness,  if  I  have  been  false  to  my  friendships,  or  if  I 
have  even  vexed  *  my  wanton  oppressors,  then  may  my 
foes  hunt  me  down  and  destroy  me,  trampling  my  life  to 
the  earth,  and  laying  mine  honor  in  the  dust. 

Arise,  O  God,  and  vindicate  mine  innocence  before  the  Prayer  that 
world.     Arise  in  hot  anger  against  mine  opponents,  and  wou^pub- 
at  the  judgment  which  thou  hast  appointed,  awake  for  me.  h 
On  that  day  let  all  the  peoples  of  the  world  gather  round  (6-9) 
about  thee,  and  sit a  thou  above  them  upon  thy  high  throne ; 

1  It  is  hardly  possible  to  follow  the  English  version  in  taking  4b  as  a  par- 
enthetical clause ;  it  is  more  naturally  regarded  as  co-ordinate  with  the  pre- 
ceding clause.  But  in  that  case  the  word  seems  too  strong  for  the  situation, 
whether  we  render  it  "oppress,"  or,  by  a  transposition  of  the  consonants, 
"plunder."  The  general  sense,  however,  is  clear.  Ewald  supposes  that 
two  clauses  may  have  been  lost. 

'  "  Sit  "  instead  of  "  return  "  by  a  probable  change  (v.  27).  The  differ- 
ence between  the  Hebrew  words  is  slight. 

213 


Psalm  7  :  8  The  Messages  of 

and,  while  thou  dealest  judgment  to  all,  remember, 
Jehovah,  the  innocence  which  is  mine,  and  judge  me 
thereby.  Grant  that  the  wickedness  of  the  ungodly  may 
come  to  an  end;  but  do  thou  defend  and  establish  the 
just.  For  thou  thyself  art  just ;  thou  canst  rightly  read 
the  innermost  heart  of  man,  and  thou  knowest  the  hearts 
that  are  true. 

The  certain-     Therefore  I  am  sure  that  thou  wilt  defend  and  save  me. 

just°  ju5g-d  S  Thou  art  a  judge  who  is  righteous — a  mighty  God,  ever 
ready  sternly  to  punish  wrong.  But  look !  mine  enemy  is 
preparing  again  for  the  fray.  He l  is  sharpening  his  sword 
again,  his  bow  is  bent  and  ready — yes,  ready  for  his  own 
destruction,  though  he  knows  it  not.  His  deadly  weapons 
and  fiery  shafts a  shall  compass  only  his  own  ruin.  Look 
at  his  folly — his  laborious  and  malicious  toil  shall  mis- 
carry ;  not  only  miscarry,  but  recoil  upon  himself — caught 
like  the  huntsman  in  the  pit  he  had  dug  for  his  prey,  or 
smitten  by  the  stone  that  he  himself  had  hurled. 

Jehovah  hath  championed  my  cause  in  the  judgment,  I 
will  therefore  render  him  thanks  and  sing  praise  to  his 
name,  for  he  is  God  most  High. 

1  That  is,  the  wicked.  As  in  the  immediate  context,  the  wicked  is  the 
subject,  it  seems  better  to  assume  that  it  is  he,  and  not  God,  who  whets  his 
sword  in  this  verse. 

8  Such  as  were  used  to  set  houses  or  besieged  cities  on  fire. 


the  Psalmists  Psalm  12:8 


4.  For  Protection  against  Deceitfulness  (12) 

Help,   O  my  God,   for  the  good  and   the  faithful  are  Prayer  for 
vanished  from  the  world.     Men  lie  to  one  another  with  fromThe  °e 
words  that  are  fair  out  of  hearts   that  are   false.     May  fnbs? 
Jehovah  destroy  those  lying  and  arrogant  lips  which  say, 
"  Our  tongue  is  our  strength,  our  lips  are  our  allies ;  we 
own  no  lord." 

My  God  has  a  word  to  match  the  word  of  these  proud  Jehovah's 
lips.     "  Because  the  needy  are  crushed,"  he  says,  "  and  the  in°g  promise 
poor  are  made  to  groan,  I  myself  will  arise  and  show  my-  ^*8^ 
self  the  saviour  of  them  that  are  mocked  and  despised."  * 

This  reassuring  word,  uttered  by  a  prophet  of  Jehovah,* 
comforts  and  strengthens  my  soul ;  for  it  is  a  word  that  is 
sure  of  fulfilment,  precious  and  pure  as  silver  seven  times 
refined.  It  gives  me  the  confidence  that  thou,  O  Jehovah, 
wilt  guard  and  preserve  us  3  from  this  evil  age  and  for 
evermore,  even  though  the  godless  strut  about,  and  the 
worthless  are  in  places  of  authority.4 

1  The  precise  meaning  of  50  is  uncertain.     "  I  will  set  him  in  safety  at 
whom  men  snort,"  or  "  in  the  safety  for  which  he  longs,"  or  (Wellhausen) 
•  •  Whoso  longs  for  me,  him  will  I  place  out  of  danger."     Baethgen  :  "  I  will 

.  (gloriously)  appear  to  him." 

2  Cf.  Isaiah  33  :  10. 

»  Or,  them  (cf.  v.  5  :  Hebrew  "  him  "). 

4  V.  8  is  exceedingly  obscure.  Cheyne  and  Wellhausen  transpose  the 
last  two  verses.  Baethgen  renders  :  "  Though  the  godless  let  themselves  go, 
in  the  vineyard  despised  of  men  "  (that  is,  Israel) — somewhat  forced  and 
unsatisfactory,  in  spite  of  the  familiar  comparison  of  Israel  to  a  vineyard. 


Psalm  13  :  i  The  Messages  oj 

5.  For  God's  Manifestation  of  Himself  (13) 

Passionate  O  my  God,  thou  art  forgetting  me  continually;  how 
deliverance  long»  O  tell  me»  how  long  wilt  *hou  refuse  to  look  upon 
(x'«)  me  ?  How  long  is  my  soul  to  be  troubled 1  and  my  heart 

to  be  sorrowful  every  day  ?  How  long  am  I  to  be  under 
the  heel  of  mine  enemy  ?  O  my  God,  look  down  and  lis- 
ten to  my  prayer.  My  eyes  are  growing  dim ;  lighten 
them  with  thy  light,  lest  they  soon  be  dark  in  death,  and 
then  my  foes  would  claim  the  victory  for  themselves,  and 
be  glad  at  my  discomfiture. 

Confidence       But,  as  for  me,  I  have  no  fear.   In  thy  love  do  I  put  my 
answer  (5-6)  trust.    I  know  that  thou  wilt  save  me,  and  then,  with  glad 
heart,3 1  shall  praise  in  song  thine  exceeding  goodness  to 
me. 

6.  For  Deliverance  from  Insolent  Foes  (17) 

An  assertion  Listen,  O  my  God,  to  the  cry  of  innocence ;  hearken  to 
°i-5)n°(  C*  the  prayer  of  my  guileless  lips.  Decide  thou  my  cause, 
for  thine  eyes  see  truly — they  see  what  I  am.  When  thou 
comest  to  me  in  the  stillness  of  the  night,  and  dost  prove 
and  try  my  heart,  thou  findest  no  evil  thought  there  ;  and 
not  in  thought  alone,  but  in  word  and  deed  alike  my  life 
is  pure.  My  lips  have  not  transgressed,  and  I  have  kept 

1  In  v.  2a,  read  "  pains  "  instead  of  "plans,"  by  a  change  as  slight  in  the 
Hebrew  as  the  English. 

9  In  contrast  with  the  gladness  of  his  enemies  (v.  4). 
2l6 


the  Psalmists  Psalm  17  :  14 

me  from  the  ways  of  the  violent ;  *  and  my  feet  have  trod- 
den unswervingly  in  thy  paths. 

In  mine  innocence  I  call  upon  thee,  O  God.     I  know  Appeal  to 
that  thou  wilt  hear,  for  thou  hearest  those  who  trust  thee.  save  from° 
Show  me  in  answer  thy  wondrous  lovingkindness,  thou  of6^™61*7 
who  savest  from  their  adversaries  those  who  put  their  trust  enemy  (6-12) 
in  thy  strong  hand.     Keep  me  in  thy  tenderest  care,  and 
cover  me  with  thy  protection.     Preserve  me  from  the  un- 
godly who  do  me  violence,  and  from  the  deadly  enemies 
who  gather  about  me ;  for  they  are  very  cruel.  They  have 
closed  their  hearts  to  pity,  they  vex  me  with  their  insolent 
words,  they  dog  my  steps,  they  gather  round  me.    They 
earnestly  aim  to  bring  me  to  the  earth  3 — cruel  as  a  lion 
lurking  in  ambush  for  his  prey. 

Rise,  O  my  God,  and  meet  them  face  to  face.     Fell  Prayer  for 
them  to  the  earth,  and  set  me   free.     Save  me  by  thy  from  woHdlv 
sword '  from  the  wicked  ;  save  me  by  thy  hand,  O  my  God,  men  (l3' I4' 
from  worldly  men  with  their  lives  secure,  and  their  maws 
well  filled — who  leave  what  they  have  to  their  children.4 

1  Vv.  30,  4  are  very  difficult  and  confused.  Duhm  emends  and  trans- 
lates :  "  My  mouth  does  not  transgress,  at  thy  doing  I  am  still,  I  have  taken 
heed  to  the  words  of  my  lips,  my  steps  have  held  fast  to  the  ways  of  a 
Pharisee."  Wellhausen  (ac,  43) :  If  I  think  evil,  it  passes  not  out  of  my  mouth 
into  act.  I  have  held  fast  to  the  law  thou  hast  uttered." 

8  Baethgen  translates,  "  to  break  into  the  land  "  (i.e.,  a  foreign  enemy 
assails  Palestine) — not  very  probable. 

'  Difficult  and  possibly  corrupt. 

«  Most  commentators  interpret  v.  14  as  a  prayer  that  the  vengeance  upon 
the  wicked  continue  till  the  third  generation ;  but  it  seems  in  the  context 
more  like  a  description  of  the  wicked. 


Psalm  17  :  15 


The  Messages  of 


The  psalm- 
God3(°i^)in 


Prayer  for 
guidance"' 


The  love  of 

God  (8-14) 


I  know  of  a  joy  that  is  sweeter  far  ;  and  mine  it  shall  be 
to  behold  thy  face,  with  mine  innocence  vindicated  ;  and 
on  the  morrow,  when  I  awake,  I  shall  be  satisfied  with 
the  vision  of  thee.  l 

7.  For  Deliverance  from  Enemies  (25)  a 

O  my  God,  I  lift  up  my  soul  in  confidence  to  thee,  and, 
as  I  trust  in  thee,  put  me  not  to  shame  before  mine 
enemies>  and  do  not  give  them  the  victory  over  me.  Nay, 
I  know  that  thou  wilt  not  put  to  shame  any  who  wait 
upon  thee,  but  only  those  who  wantonly  disown  thee. 
O  my  God,  teach  me  thy  ways  and  guide  me  in  the 
paths  of  thy  law,  for  thou  art  the  God  who  savest  me  —  I 
wait  for  thee  all  the  day  long.  Remember,  O  my  God, 
the  pity  and  the  love  that  thou  didst  show  in  the  olden 
time  ;  do  not  recall,  I  beseech  thee,  the  sins  of  my  youth  ;  3 
but  in  love  remember  thou  me,  for  thy  goodness'  sake. 

Good  and  upright  is  Jehovah  ;  therefore  he  shows  the 

1  This  verse  is  exceedingly  hard,  and  many  interpretations  have  been  sug- 
gested. There  is  a  danger  of  reading  both  too  much  and  too  little  into  it. 
The  chief  proposals  have  been  to  refer  the  waking  to  the  resurrection,  or  to 
waking  from  the  sleep  of  misfortune,  and  to  interpret  the  seeing  of  God's 
face  as  equivalent  to  visiting  the  temple  (cf.  Is.  6).  The  last  suggestion, 
though  it  may  seem  meagre,  cannot  be  pronounced  impossible  in  the  light 
of  passages  like  42  :  2  ;  84  :  7  (Greek  version). 

8  An  alphabetic  psalm,  with  no  particular  sequence  of  thought. 

8  The  sins  of  the  wilderness,  and,  generally,  of  the  early  history.     The 
psalm  is  most    naturally  interpreted    as    a    collective  psalm  :   notice  the 
numerous  plurals,  vv.  3,  8,  9,  etc.,  and  cf.  v.  22. 
•  it 


the  Psalmists  Psalm  31  :  i 

way  to  wanderers.  He  guides  the  humble  rightly  and 
teaches  them  his  way.  With  all  who  keep  his  laws 
Jehovah  deals  evermore  in  a  spirit  of  faithful  love.  Be- 
cause thou  art  a  pitiful  God,  O  pardon  my  sin,  which  is 
great.  Jehovah  will  teach  the  man  who  fears  him  the  way 
he  should  choose.  He  himself  will  enjoy  prosperity,  and 
those  who  come  after  him  will  possess  the  land.  Jehovah 
reveals  the  purposes  of  his  covenant  to  those  who  fear 
him. 

Mine  eyes  are  ever  fixed  upon  my  God,  for  my  deliver-  Prayer  for 
ance  will  come  from  him.     Graciously  look  upon  me,  for  I  (^lli)""1 
am  crushed  and  lonely.     Remove1   the  troubles  of   my 
heart,  and  bring  me  out  of  my  distress.     Look  upon  my 
trouble  and  affliction,  and  all  my  sins  forgive.     See  how 
many  are  my  foes  and   how  cruelly  they  hate  me.     O 
preserve  me,  save  me,  put  not  my  faith  to  shame.     Let 
mine  honor  and  innocence  preserve  me,  for  I  wait  on  thee.a 

8.  For  Deliverance  from  Rxtreme  Distress  (31) 

O  my  God,  let  not  my  confidence  in  thee  be  put  to  Confident 
shame.      Hear  me,   for   thou   art  faithful,  and  save   me  XTjver 

1  By  the  change  of  a  letter.    The  text  is  usually  interpreted,  "  Give  room 
to  my  distressed  heart."     Baethgen  :  "  distresses  assail  my  heart." 

2  V.  22 :  "  O  God,  redeem  Israel  out  of  all  her  distresses."    The  pres- 
ence of  the  word  "  God"  instead  of  "Jehovah  "  (see  p.  18),  and  the  fact 
that  the  alphabet  is  already  exhausted  in  v.  21,  combine  to  make  us  believe 
that  this  verse  is  a  later  addition,  cf.  34  :  22.     But  it  proves  that,  at  any 
rate  by  the  time  the  verse  was  added,  if  not  from  the  beginning,  the  psalm 
was  interpreted  collectively. 

2I9 


Psalm  31  :  2  The  Messages  of 

speedily.  Be  unto  me  as  a  rock  and  a  fortress  to  shelter 
me.  Yea,  I  know  that  thou  art  indeed  my  rock  and  for- 
tress, and  that,  for  thine  own  name's  sake,  thou  wilt  lead 
me  and  guide  me  with  a  shepherd's  care,  and  deliver  me 
from  the  traps  which  they  have  cunningly  set  for  me  ;  for 
thou  art  my  defender.  Into  thy  strong  hands,  then,  I 
commit  my  life,  and  thou  dost  in  thy  faithfulness  redeem 
me.  Those  who  worship  *  vain  idols  thou  hatest ;  but  I 
have  a  glad  and  happy  faith  in  thee.  *  For  I  know  that  in 
thy  kindness  thou  wilt  look  upon  my  misery,  and  take  pity 
upon  the  distress  of  my  soul,  and  bring  me  out  to  a  place 
where  there  is  room,  and  preserve  me  from  the  power  of 
the  foe. 

The  suppli-  '  O  have  mercy  upon  me,  for  I  am  in  distress ;  body  and 
?9n-i3)dlStresS  soul  are  wasting  awaY  witn  grief- :  In  sorrow  and  sighing 
my  years  are  spent.  In  my  misery  a  my  strength  is  fail- 
ing, and  my  body  is  wasting  away./  My  neighbors  oppress 
me  and  mock  me,  and  my  friends  are  afraid  of  me.  .'  At 
the  sight  of  me  in  the  streets,  men  flee  as  from  a  leper. 
They  forget  me  as  if  I  were  dead.  I  am  worthless  as 

1  In  the  word  shomerim,  those  who  regard  idols  (cf.  Jonah  2  :  8),  some 
have  seen  an  allusion  to  the  Samaritans,  which,  though  not  demonstrable, 
would  be  quite  in  the  spirit  of  Hebrew  word-play.  In  that  case,  the  "  forti- 
fied city  "  in  v.  21  (if  the  text  is  correct,  which  is  by  no  means  certain) 
would  probably  be  Jerusalem  about  the  time  of  Nehemiah. 

'  This  translation  rests  on  the  Septuagint.  The  difference  between  this 
and  the  reading  of  the  Hebrew  text,  "  by  reason  of  my  sin,"  is  very  slight. 
The  thought  involved  in  the  Hebrew  text  is,  of  course,  a  common  Old 
Testament  thought. 

220 


the  Psaimists  Psalm  31  -.24 

a  vessel  that  the  potter  casts  aside.     Whisperings  reach 

my  ears  of  their  cruel  secret  plots  against  my  life,  and 

terrors  are  on  every  side. 

:'  But,  as  for  me,  my  trust  is  in  thee,  O  my  God.     I  con-  Prayer  for 

fess  my  faith  in  thee.     My  destiny  is  in  thy  hands.     O  uon<o?fo£ 

save  me  from  the  persecution  of  my  foes.    Let  the  light  of  ^4-18) 

thy  gracious  face  shine  upon  thy  servant,  and  help  me  in 

thy  love.  \  O  put  not  to  shame  thy  servant  who  trusts 

thee,  but  put  to  shame  the  godless,^and  bring  their  proud 

and  lying  lips  to  the  silence  of  the  grave. 

O  how  manifold  is  the  blessing  thou  hast  treasured  up  for  Jehovah's 
those  who  fear  thee  :  nay,  openly  before  all  the  world  thou  his  people0 
hast  bestowed  it  on  those  who  put  their  trust  in  thee. 
Thou  wilt  hide  them  far  away  from  the  tongues  of  conten- 
tion and  slander.  O  blessed  be  Jehovah,  for  his  love  to 
me  has  been  wonderful  in  the  time  of  distress.1  As 
for  me,  I  had  rashly  thought  I  was  cast  out  of  thy  pres- 
ence ;  but  thou  hast  listened  to  my  earnest  cry  for  help. 
O  love  Jehovah,  all  ye  that  are  his,  for  he  preserveth 
the  faithful ; 3  but  the  arrogant  he  richly  requites.  O  let 
your  hearts  be  brave  and  strong,  all  ye  that  wait  upon 
Jehovah. 

1  There  are  textual  and  contextual  difficulties  in  the  abrupt  reference  to 
the  besieged,  or  rather  fortified,  city  (v.  21)  ;  and  Wellhausen's  suggested 
emendation,  embodied  in  the  above  paraphrase,  is  worth  serious  considera- 
tion. 

*  Or,  keepeth  faith  (that  is,  with  the  good) 

221 


Psalm  35  :  i 


The  Messages  of 


The  psalm- 
to  Jehovah 

hisCenemi« 
(i-io) 


His  tender 


fortune13" 
(n-i8) 


9.  For  Deliverance  from  Malicious  Foes  (35) 

0  my  God,  come  to  the  fray  and  help  me.     Fight  with 
those  that  fight  with  me.    Seize  shield  and  buckler.    Arise 
and  helP  me<     Draw  sPear  and  battle-axe.1    Face  my  per- 
secutors  and  give  me  the  assurance  that  thou  wilt  help  me. 
Shame  and  confusion  be  upon  them  that  seek  to  destroy 
me  :  shame  and  defeat  upon  all  who  are  scheming  to  ruin 
me.     As  chaff  before  the  wind  may  they  vanish,  driven 
away  by  Jehovah's  angel  ;  dark  and  slippery  be  their  way, 
with  his  angel  driving  them  on.8    For  without  cause  they 
sought  to  entrap  me  cunningly;  and  my  prayer  is  that 
they  be  caught  in  their  own  trap,  overtaken  by  a  swift  and 
unexpected  doom.     Then  shall  I  rejoice  and  be  glad  in 
the  God  who  saves  me.     Yea,  with  my  whole  being  I  shall 
praise  thee  as  the   matchless  Saviour,  who  delivers  his 
poor  crushed  servants  from  the  hands  of  the  robbers. 

False  witnesses  arose  and  demanded  restitution  of  that 
which  I  had  never  taken.  They  returned  me  evil  for 
g°°d>  making  desolate  my  soul.8  Far  other  was  my  treat- 
ment  of  them.  When  they  were  sick,  I  fasted  and  wore 

1  This  seems  better  than  to  regard  the  word  rendered  "  battle-axe  "  as  a 
verb,  meaning  "  block  the  way  "  (v.  3). 

a  Clauses  §b  and  6b  have  possibly  been  transposed. 

3  The  phrase  is  difficult  (iab).  Literally:  "childlessness  for  my  soul." 
Wellhausen  renders  :  "  Comfortless  is  my  soul."  Cheyne:  "  Bereavement 
is  come  to  my  soul."  Duhm  emends  and  translates,  "Laying  traps  for  my 
soul." 

222 


the  Psalmists  Psalm  35  :  25 

mourning  apparel,  and  prayed  for  them,  with  head  bent 
low  upon  my  bosom.  I  went  about  robed  in  black,  and 
bowed  as  for  a  dead  kinsman — nay,  mourning  even  as  a 
mother  mourns.1  But  when  calamity  came  upon  me, 
strangers,2  whom  I  did  not  know  at  all,  gleefully  gathered 
together  and  assailed  me  with  their  railing  impious  words, 
mocking  and  mocking  continually,3  and  gnashing  upon 
me  with  their  teeth.  How  long,  O  Lord,  wilt  thou  look 
silently  on  ?  Rescue  my  lonely  soul  from  the  roaring 4 
lions,  and  I  will  publicly  praise  thee  in  the  great  congre- 
gation. 

O  forbid  that  those  who  wantonly  oppose  me  should  Prayer  for 
look  at  me  with  eyes  of  malicious  delight.     For  it  is  not  (ie 
peace  that  they  speak  concerning  the  quiet  in  the  land ; 
they  cherish  treacherous  purposes  against  them.     With 
open  mouths  they  shout,  "  Hurrah !     Hurrah !     At  last 
we  have  seen  the  end  of  them. "   But,  O  my  God,  thou 
too  canst  see.     Speak  and  draw  near  me.     Awake,  arise, 
my  God  and  my  Lord.     Declare  me  innocent — for  thou 
art  just — and  put  an  end  to  their  malicious  joy,  so  that 
they  may  no  more  shout,  "  Hurrah !    We  have  got  the 

1  Or,  as  one  mourns  for  his  mother. 

3  There  is  much  doubt  about  the  meaning  of  this  word  (in  isb)  and  even 
the  correctness  of  the  text.      Possibly  we  should  emend,   as  above,   to 
"strangers,"  by  the  addition  of  a  single  letter.     But  even  this  is  not  very 
satisfactory  in  the  context. 

8  The  text  of  i6a  is  exceedingly  obscure,  and  almost  certainly  corrupt. 

4  In  ijb,  "  destructions  "  emended  by  Olshausen  to  "  roaring  "  (lions), 

223 


Psalm  35  :  25  The  Messages  of 

desire  of  our  hearts  ;  we  have  swallowed  him  up. "  Shame 
and  confusion  be  upon  them  that  rejoice  at  my  calamity, 
and  haughtily  lift  themselves  up  against  me.  But  may 
those  who  love  my  cause  yet  have  reason  to  sing  songs  of 
gladness,  saying,  "  Great  be  Jehovah,  whose  heart's  de- 
sire is  for  the  welfare  of  his  servant."  Then  evermore 
my  tongue  shall  utter  its  praise  of  thy  kindness. 

10.  For  Healing  and  Vindication  (41) 

Blessed  are       Happy  are  all  who  consider  the  weak ;  in  the  day  of 

the  merciful  ^^  misfOrtune  Jehovah  will  save  their  lives  and  preserve 

them  from  the  rage  of  their  foes,  and  give  them  happiness 

upon  the  land.    When  they  are  sick,  he  watches  by  their 

bed,  and  tends  them  and  eases  their  pain. 

The  malice  With  all  my  soul  I  pray  that  this  happiness  may  be 
of  the  enemy  m}ne  .  grac{ousiv  neaj  tne  sufferings  of  thy  sinf  ul  servant, 
and  disappoint  mine  enemies  who  cruelly  long  for  the  day 
of  my  death  and  the  extinction  of  my  name.  Sometimes 
they  visit  me,  the  hypocrites,  with  their  false  tongues  and 
their  foul  hearts  ;  and  then  they  go  straight  out  and  talk 
about  me,  whispering  together  and  thinking  in  their  cruel 
hearts,  "  Some  malignant  disease  is  upon  him ;  now  that 
he  is  down,  he  will  never  be  up  again."  Yes,  my  bosom 
friends,  my  very  dependents,  have  rewarded  my  love  with 
disdain. 

Prayer  for        But,  O  my  God,  do  thou  in  thy  mercy  raise  me  up 
ventgXnacned   again,  that  I  may  give  them  what  they  deserve  ;  and  thus, 


the  Psalmists  Psalm  64  :  8 

with  mine  enemies  balked,  I  shall  know  that  thou  art 
pleased  with  me.  As  for  me,  thou  upholdest  me  because 
of  mine  innocence,  and  dost  suffer  me  to  stand  in  thy 
presence  forever. 

1 1 .  For  Deliverance  from  Determined  and  Malicious 
Enemies  (64) 

Hear  my  lament,  O  God,  for  I  am  in  deadly  peril ;  save  Prayer  for 
me  from  the  enemies  who  affright  me.  Put  me  beyond  f^mSf-6 
the  reach  of  their  secret  counsels  and  deliver  me  from 
their  boisterous  clamor — wicked  and  iniquitous  mob  as 
they  are — for  they  wage  war  upon  the  godly  with  their 
sharp  tongues,  from  which  they  launch  their  bitter  words 
like  arrows  against  the  innocent,  shooting  at  them  secretly 
and  suddenly  and  without  restraint  of  conscience.  They 
strengthen  each  other's  hands,  and  discuss  their  vile  and 
treacherous  plans,  thinking  no  one  will  ever  see  them. 
Yes,  in  their  corrupt  and  crafty  hearts,1  they  skilfully  lay 
their  cunning,  diabolic  plans. 

But  God,  too,  has  his  arrows,  and  with  a  swift,  sudden  God's  judg- 
shot  he  will  wound  them  and  bring  them  to  such  utter  JJ'JJ  (^u>) 
ruin  for  their  cruel  words,3  that  all  who  see  them  shall 

1  6b  is  probably  corrupt,  and  has  to  be  emended  on  the  basis  of  Jer.  17:9. 
If  "  deep  "  be  not  altered  to  "  deceitful,"  at  any  rate  it  seems  necessary  to 
alter  "  man  "  to  "  incurable  " — the  two  words  being  much  alike  in  the  He- 
brew. (The  heart  is  incurable,  and  the  thought  profound  or  deceitful). 

*  8a  is  very  difficult  and  obscure,  and  the  above  paraphrase  is  only  provi- 
sional. 

225 


nucs 


Psalm  64  :  8  The  Messages  of 

wag  their  heads  in  astonishment  ;  and  every  one  shall  be 
afraid  when  they  consider  what  Jehovah  has  done,  and 
shall  tell  the  story  of  the  divine  vengeance.  But  the  right- 
eous shall  be  glad  in  him  ;  they  shall  trust  and  make  their 
boast  in  him. 

12.  For  Deliverance  from  Watchful  Foes  (71) 

Prayer—  O  my  God,  never  let  my  confidence  in  thee  be  put 
palt  mercies  to  shame.1  Hear  me  —  for  thou  art  faithful  —  and  save 
eTanc^from  me'  Be  unto  me  as  a  roc^  an(^  a  fortress  2  to  shelter 
cruel  ene-  me.  Yea,  I  know  that  thou  art  indeed  my  rock  and  for- 

" 

tress.  Save  me,  then,  O  my  God,  from  the  cruel  grasp  of 
the  ungodly,  for  I  hope  in  thee.  O  Lord,  my  God,  I  have 
trusted  in  thee  since  my  youth.  It  was  thou  who  didst  bring 
me  out  of  the  womb,8  and  on  thee  have  I  leaned  and  in 
thee  have  I  hoped  4  continually  since  the  day  of  my  birth. 
I  have  suffered  so  sorely  that  many  look  upon  me  as  a 
monster  :  but  thou  hast  ever  been  my  strong  refuge,  my 
mouth  is  5  ever  full  of  thy  praise  and  glory.  Now  that  I 
am  old  and  my  power  is  spent,  O  leave  me  not  nor  cast 
me  off,  as  my  deadly  enemies  fancy  thou  hast  done  ;  for 
in  their  secret  conclaves  they  say,  "  His  god  has  left  him  ; 

1  Vv.  1-3  =  31  :  1-3. 

2  Emend  33  in  accordance  with  31  :  2b. 

•  V.  6,  cf.  22  :  10. 

«  In  6c,  instead  of  "  my  praise  (shall  be),"  read  perhaps  by  a  very  slight 
change,  "my  hope  (has  been)." 

*  V.  8;  or  it  may  be  a  wish,  "  may  my  mouth  be    .    ,    ," 

226 


the  Psalmists  Psalm  71  :  22 

let  us  chase  him  and  seize  him,  for  there  is  none  to  help 
him."  O  be  not  far  from  me,  O  my  God,  come  and  help 
me  speedily.1  Bring  shame  and  confusion  and  disgrace 
upon  those  who  hate  me  and  seek  my  ruin. 

But,  as  for  me,  I  will  wait  patiently  and  gladly  for  thee,  Song  of 
praising  thee  more  and  more,  telling  continually  the  story 
of  thy  countless  deeds  of  victory.  In  the  strength 2  of  the 
Lord  my  God,  I  come  and  celebrate  thy  righteousness,  (14-24) 
even  thine  alone.  By  thy  goodness  to  me  thou  hast 
taught  me  to  praise  thee  from  my  earliest  days,  and  I  have 
ever  been  ready  to  tell  the  story  of  thy  wondrous  kindness. 
O  continue  thy  love  till  I  am  old  and  gray,3  and  leave  me 
not,  and  I  will  tell  to  coming  generations  the  story  of  thy 
mighty  power.  A  wondrous  tale  it  is ;  for  there  is  none 
like  thee,  Jehovah  :  thou  doest  great  things,  thy  power  and 
thy  righteousness  reach  high  heaven.  Trouble  enough 
thou  hast  indeed  caused  me  to  see,  but  thou  wilt  revive 
me  again,  and  lift  me  out  of  the  depths,  increasing  mine 
honor  and  restoring  me  to  comfort  once  again ;  and,  O 
my  God,  I  will  acknowledge  thy  faithfulness  in  praise  up- 
on the  harp  and  cithern,  thou  Holy  One  of  Israel.  With 

1  V.  12  :  cf.  38  :  21,  22. 

*  So  the  Greek  version ;  or  the  meaning  may  be,  "  I  will  sing  the  praises 
of  thy  mighty  deeds." 

8  There  is  no  contradiction  between  w.  18  and  9,  if  we  assume  that  the 
psalm  is  collective,  as  it  most  probably  is  (cf.  the  plurals  in  20,  R.  V.). 
For  the  "youth''  of  the  nation,  cf.   129  :  i,  2  ;  for  its  "age"  and  even 
"  gray  hairs,"  cf.  Hos.  7  :  9  (cf.  pp.  26,  27). 
227 


Psalm  71  :  23  The  Messages  of 

my  lips  and  with  my  heart,  I  will  sing  thy  praise  as  my 
redeemer,  and  I  shall  never  cease  to  speak  of  thy  right- 
eous love  in  appointing  to  shame  and  confusion  all  who 
seek  my  ruin. 

13.  For  Preservation  as  of  Old  (77) 

Sore  distress  With  a  loud  voice  I  cry  to  my  God  in  the  assurance  that 
he  will  hear  me.  In  my  distress  I  seek  the  Lord,  praying 
in  the  night  with  outstretched  hands  unceasingly  ;  but  my 
soul  refuses  to  be  comforted.  The  thought  of  God  makes 
me  sigh  and  covers  my  spirit  with  gloom. 

Appeal  to  When,  troubled  and  speechless,  I  sleep  not  in  the  night, 
I  think  of  the  days  of  old,  communing  with  mine  own 
heart»  anc*  I  ask  mvself  whether  the  Lord  is  going  to  cast 
us  off  forever,  and  be  gracious  no  more.  In  his  anger 
will  he  utterly  forget  his  mercy  and  his  faithfulness,  and 
close  his  heart  to  pity  ?  Ah !  this  it  is  that  wounds  me,  I 
said,— that  the  right  hand  of  the  most  High  is  no  longer 
the  same.1 

Jehovah's        But  I  will  call  to  mind  the  wonders  which  thou  hast 

vSe"  ilTthe  done  'm  the  daYs  °*  old'  and  deeply  ponder  them.     Ah  ! 

"rad-reari    then  *   thV  WSy  WES   maJ6Stic»    th°U  hadst   no   Peer  among 

history  the  gods  ;  for  thou  wast  a  God  who  did  marvels,  thou  didst 
show  thy  power  in  the  world  in  the  redemption  of  thy 

1  In  v.  10,  instead  of  "the  years  of  the  right  hand  of  the  most  High,1* 
it  is  better  to  translate  "  the  change,"  etc. 
*  At  the  exodus. 

228 


the  Psalmists  Psalm  80  :  6 


people  by  thy  strong  arm.  No  sooner  did  the  waters  see 
thy  dread  form  than  they  were  troubled,  and  quivered  to 
their  depths.  Torrents  fell  from  the  black  clouds,  thun- 
ders rolled  in  the  heavens,  lightning  arrows  sped  to  and 
fro.  The  thunders  rumbled,  the  lightning  lit  up  the  trem- 
bling world.  In  the  waters  of  the  storm  thy  path  was  all 
unseen.  Like  a  shepherd  thou  didst  guide  Israel  thy  flock 
by  the  hand  of  Moses  and  Aaron.1 

14.  For  the  Preservation  of  Israel,  Jehovah's  Vine  (80) 

Hearken,  thou  glorious a  Shepherd-god  :   appear  once  A  prayer  fo 
more  in  thy  glory  and  strength  before  Israel,'  and  unite 
her  to  us  in  Judah,  and  come  and  save  us  all. 

O  Jehovah  of  hosts,  restore  us  and  shine  upon  us 

with  thy  gracious  face,  that  so  we  may  be  saved. 
O  Jehovah  of  hosts,  how  long  is  thine  anger  to  last  The  con- 
with  the  prayers  of  thy  people?    Abundant  tears  are  our ?he 
meat  and  drink.    Our  enemies  mock4  and  jeer  at  us ; 
and  it  is  all  thy  doing. 

1  If  this  is  the  real  end,  it  is  more  than  usually  abrupt.     We  expect  the 
appeal  to  continue  :     Why  is  it  not  so  now  ?  why  is  there  no  such  revelation 
of  thy  power  to-day  as  there  was  in  the  days  of  Moses  ? 

2  "  Cherubim"  (v.  i)  is  either  an  allusion  to  the  thunder- cloud,  on  which 
Jehovah  rides  (18  :  10),  or  a  reminiscence  of  the  ark. 

•  Ephraim  and  Manasseh  are  taken  to  represent  the  northern  kingdom, 
here  regarded  perhaps  in  an  ideal  aspect. 

*  "  Thou  makest  them  (scornfully)  nod  their  head  "  (by  emended  text) : 
or,  with  present  text,  "  thou  makest  us  a  bone  of  contention,"  that  is,  they 
wrangle  about  us  (.v.  6). 

229 


Psalm  80  :  7  The  Messages  of 

O  Jehovah  of  hosts,  restore  us  and  shine  upon  us  with 

thy  gracious  face,  that  so  we  may  be  saved. 

Israel,  his         Israel,  thy  vine,  thou  didst  bring  out  of  Egypt,  and  plant 

bTeniaid      ™  the  land  of  Canaan,  clearing  the  ground  for  her  by 

waste  (8-13)  driving  away  the  native  peoples.     She  struck  her  roots 

deep   and  overspread  the  land,  covering  the  mountains 

with  her  shade,  and  with  her  giant  branches, *  and  shooting 

her  boughs  as  far  as  the  sea  and  the  distant  Euphrates.' 

O  why  then  hast  thou  torn  down  her  fence, 3  and  left  her 

for  every  traveller  to  pluck  ?     Even  the  wild  boar  tramples 

her,  and  the  beasts  eat  her  up. 

A  prayer  for     O  Jehovah  of  hosts,  turn  again,  we  pray,  look  down 

tkfnPorf°the~    from  heaven  upon  this  vine ;  if  our  plaint  be  not  enough, 

vine  (14-17)  look  with  thine  own  eyes  upon  its  devastation,  and  take 

it  into  thy  gracious  keeping.     Plant  again  the  vine  thou 

didst  plant  of  yore 4 — the  vine  which  is  now  burnt  and 

hewn  down — and  restore  the  people  who  are  perishing 

before  thine  angry  face.    Let  thy  protecting  hand  be 

over   the   men  whom  thou   hast   reared  to  manhood's 

strength.6 

1  This  is  th«  general  meaning  of  v.  10,  but  the  detail  is  not  so  clear;  either 
(i)  covering  the  cedars  of  God  (i.e. ,  the  giant  cedars)  with  her  branches,  or  (ii) 
her  branches  were  cedars  of  God,  that  is,  gigantic.  In  the  former  case,  the 
cedars  (of  Lebanon)  will  represent  the  north,  as  the  mountains  do  the  south. 

*  The  ideal  limits  of  the  empire  ;  the  sea  is  the  Mediterranean. 
8  That  is,  destroyed  the  kingdom  of  Judah. 

*  isb  appears  to  be  inadvertently  copied  from  ijb. 

*  That  is,  Israel  (cf.  v.  15). 

230 


the  Psalmists  Psalm  85  :  9 

0  grant  our  request  and  we  will  not  depart  from  thee.  A  vow  of 
Preserve  us  in  life,  and  we  will  honor  thee  in  worship.         fS?ig)* 

O  Jehovah  of  hosts,  restore  us  and  shine  upon  us  with 
thy  gracious  face,  that  so  we  may  be  saved. 

15.    For  Restoration  and  Forgiveness  (85) 

Once,  O  our  God,  thou  didst  show *  favor  to  our  land,  Jehovah's 
by  stilling  thine  anger  against  us,  graciously  forgiving  our  S™nes!°M 
sins,  and  bringing  thy  people  back  from  exile.  favor  (1-3) 

Once  again  give  over  thine  anger,  and  restore  us ;  or  A  prayer  for 
wilt  thou  cherish  thy  wrath  against  us  forever  ?    O  wilt 
thou  not  bring  thy  people  back  again  from  the  gates  of 
death,  and  make  them  glad  in  thee  ?    Show  us  thy  mercy, 

0  our  God,  and  save  us. 

1  tremble  with  expectancy  to  hear  what  answer  the  Vision  of  the 
mighty  Jehovah  will  make  to  my  prayer.8    (Pause.)'    Now 

1  know  that  it  will  be  an  answer  of  peace — peace  to  his 
loyal  people  that  turn  their  hearts  to  him. 4    Yes,  assuredly, 
he  will  soon  save  those  who  fear  him,  and  honor  the  land 

1  It  is  also  possible  to  interpret  w.  1-3  of  the  existing  situation  ("  thou 
hast  shown,"  etc.)  and  to  take  4-7  as  the  prayer  offered  by  Israel  in  the 
past.  The  difference  in  mood  between  the  two  paragraphs  is  undeniable. 

8  For  a  very  similar  passage,  cf.  Hab.  2  :  i  ff . 

8  He  waits  and  listens. 

«  The  Hebrew  text  of  v.  8,  which  in  clause  c  is  rather  unsatisfactory, 
can  be  easily  emended  on  the  basis  of  the  Septuagint,  which  reads :  He  wiH 
speak  peace  to  his  people,  and  to  his  saints,  and  to  those  that  turn  their 
hearts  to  him. 

231 


Psalm  85  :  9  The  Messages  of 

by  his  glorious  presence.1  In  the  golden  days  so  soon  to 
dawn,  men  will  be  kind  and  loyal  to  each  other,  while 
from  heaven  salvation  and  her  sister  peace  will  shower 
their  blessings  down  upon  them.  Yes,  faithfulness  will 
spring  up  among  men  like  a  golden  harvest,  and  salvation 
will  look  down  upon  the  happy  earth  from  the  windows  of 
heaven.  Jehovah  will  send  his  blessing,  and  his  land  will 
yield  her  harvest.  He  will  pass  through  the  land,  attended 
by  peace  and  salvation — salvation  going  as  herald  before 
him,  and  peace a  following  in  the  track  of  his  steps. 

1 6.  For  Guidance  and  Favor  (86) 8 

Prayer  to         Hear  me,  O  my  God,  for  I  am  poor  and  needy.     Pre- 

pUyG(>7)  serve  thy  servant  who  loves  thee  and  trusts  in  thee.  Thou 
art  my  God,  be  gracious  to  me,  for  I  cry  to  thee  con- 
tinually. Make  glad  thy  servant  who  longs  for  thee  ;  for 
thou  art  good  and  forgiving  and  rich  in  mercy  to  all  that 
call  upon  thee.  Give  earnest  heed,  O  my  God,  to  my 
loud  supplication.  In  time  of  distress  I  call  upon  thee, 
for  thou  dost  answer  me. 

Jehovah  is       There  is  no  God  like  thee,  and  no  works  like  thine. 

(8-Cio)  y    °   Thou  art  the  creator  of  all  nations ;  they  shall  come  before 

1  It  is  not  quite  certain  whether,  in  v.  9,  the  glory  that  is  to  dwell  in  the 
land,  is  implicitly  contrasted  with  the  existing  shame — glory  in  a  general 
sense — or  whether  it  refers  to  Jehovah's  own  glory,  that  is,  his  presence. 

*  So  by  a  simple,  but  very  probable  emendation. 

1  This  psalm  is  composed,  almost  exclusively,  of  citations  from  the 
Psalter. 

232 


the  Psalmists  Psalm  88 


thy  presence,  and  do  humble  homage  to  thy  name.  For 
thou  art  great  and  a  worker  of  wonders.  Thou  art  God 
alone. 

Teach  me,  then,  thy  way,  that  I  may  walk  therein,  and  Prayer  for 
heartily  unite  with  those  who  fear  thy  name.1     I  will  £Jddfavor 
praise  thee,  O  Lord  my  God,  with  all  my  heart,  and  honor  (II*I7) 
thy  name  forever;  for  in  thy  great  love  thou  hast  saved 
me   from  the  depths  of  the   underworld.     O   my  God, 
bands  of  haughty  and  violent  and  unscrupulous  men  have 
risen  up  against  me  to  take  my  life ;  but  thou,  O  Lord, 
art  a  God  of  pity  and  grace,  a  God  of  abounding  patience 
and  love  and  faithfulness.     O  turn  to  me,  thy  servant,  in 
mercy,  and  endue  me  with  thy  strength  and  help,  and 
grant  me  a  sign  that  the  issue  will  be  good,  and  let  mine 
enemies  be  put  to  shame,  when  they  see  how  thou,  O  my 
God,  hast  helped  and  comforted  me. 

17.   The  Prayer  of  Despair  (88) 

O  Jehovah,  my  God,  I  cry  to  thee  by  day  and  night  for  The  singer's 
help.     O  grant  that  my  prayer  may  reach  thine  ears  r  for  ""^J  misery 
my  soul  is  exceeding  sorrowful  even  unto  death.     I  am  as 
a  man  without  strength — counted  as  good  as  dead.     Yea, 

1  V.  ii.  "  Unite  my  heart."  This  is  supposed  to  mean,  "  concentrate  my 
heart  upon  thy  service,"  or,  as  the  psalm  is  almost  certainly  a  collective 
psalm,  "  make  us  resolve,  with  one  mind,  to  fear  thee."  But  the  phrase  is 
somewhat  strange,  and  some  probability  attaches  to  Duhm's  simple  emen- 
dation, "  My  heart  shall  join  those  who  fear  thy  name." 

233 


Psalm  88  :  4  The  Messages  of 

my  home  is  already  among  the  dead,1  like  the  slain  in  their 
graves  whom  thou  hast  forgotten — cut  off  from  thy  pro- 
tecting hand.  Thou  hast  set  me  at  the  bottom  of  the  un- 
derworld, among  the  shadows  deep  and  dark.  Thou 
hast  suffered  the  billows  of  thine  anger  to  reach  me  ;  thou 
hast  made  me  an  abomination  to  my  friends,  so  that  they 
will  not  come  near  me,*  and  I  am  as  a  prisoner,  unable  to 
go  out.  Mine  eyes  are  wasted  with  sorrow,  as  I  call  on 
thee  with  outstretched  hands  continually. 

His  appeal       O  help  me,  ere  I  perish  ;  for  thou  canst  work  no  wonder 
£  save  him  f°r  the  dead»  nor  can  the  shades  arise  and  praise  thee. 
eath    ^°  story  °f  thy  l°ve  and  faithfulness  can  be  told  in  the 
cruel  grave.      In  the  dark  land  of  forgetfulness  there  can 
be  no  revelation  of  thy  wondrous  power  to  save.     There- 
fore, while  I  am  yet  alive,  I  cry  in  the  morning  to  thee  for 
help. 

The  singer's      O  why  dost  thou  forsake  me  and  hide  thy  face  from 

demolition*1  me  ?    For  from  my  youth  I  have  been  wretched  and  at 

(14-18)         the  pOint  of  death.3     Thy  terrors  are  upon  me,  they  have 

robbed  me  of  my  senses.     Thy  fierce  and  awful  anger, 

like  a  surging  flood  continually  round  about  me,  has 

swept  me  into  destruction.     Those  who  love  me  thou 

» Instead  of  "free"  (A.  V.)  or  "cast  off  "  (R.  V.)  among  the  dead,  we 
should  probably  emend  to  "  I  am  reckoned,"  or  "have  been  made  to  dwell 
with,  the  dead." 

9  As  if  he  were  a  leper. 

*  See  note  on  71  :  18  (p.  227). 

234 


the  Psalmists  Psalm  123  :  i 

hast  put  far  away  from  me,  and  darkness  is  my  only 
friend.1 

1 8.  For  Deliverance  from  Slander  (120) 
When  I  cried  to  Jehovah  in  my  distress,  he  answered  Israel's 
me.    O  hear  me  again,  my  God,  and  deliver  me  from  the  deUvenfnce 
tongue  of  calumny  and  falsehood.  ^»  a> 

Thou  hast  solemnly  sworn 2  to  punish  the  slanderer,  and  The  divine 
this  shall  be  the  manner  of  his  punishment :  thou  wilt  give  fylng  XiT00 
him  over  to  the  sharp  arrows  of  his  warrior  foe,  and  his  Jreachery 
house  thou  wilt  give  to  the  flames. 

Alas !  that  my  pilgrimage  is   spent  among  barbarous  The  sadness 
and  heathen  men.3      I   have  dwelt  long  enough  among  ShJpious'  °f 
the  enemies  of  peace.     I  am  for  peace  ;  but,  the  moment  ^'^ 
I  speak  of  it,  they  are  for  war. 

19.  For  Divine  Pity  (123) 

To  whom  can  we  look  but  to  thee  ?    Unto  thee,  then,  Israel  long- 
do  we  lift  up  our  eyes,  O  thou  whose  home  is  in  heaven.  foflnVSivme 

1  So  Duhm.  If  this  be  too  modern,  possibly  a  better  parallelism  would  be 
secured  by  a  single  change  in  the  division  of  the  letters  of  the  last  two 
words  :  "  Acquaintances  he  has  removed  "  (i.e.,  thou  hast  removed). 

a  These  two  verses  are  very  obscure,  and  the  precise  meaning  is  quite 
uncertain.  But  "  what  shall  he  give  thee  and  what  shall  he  add  to  thee  ?" 
seems  to  be  modelled  on  the  formula  for  oaths,  "  Jehovah  do  so  unto  me  and 
more  also,"  etc. 

8  Meshech  (Gen.  10  :  2),  between  the  Black  Sea  and  the  Caspian.  Kedar 
(Gen.  25  :  13),  an  Arabian  tribe.  These  tribal  names  are  perhaps  meant  to 
be  symbolical  ;  the  peoples  they  represent  are  too  far  apart  to  be  taken 
literally,  unless  the  song  was  intended  to  be  sung  by  the  Dispersion. 

235 


Psalm  123  :  2 


The  Messages  of 


As  earnestly  as  a  servant  watches  the  hand  of  his  master, 
or  a  maid  the  hand  of  her  mistress,  so  earnestly  do  we 
watch  for  a  sign  from  thee,  our  God,  in  the  hope  that  thou 
wilt  show  us  thy  pity.  O  pity,  pity  us,  our  God  ;  for  we 
have  tasted  enough  of  the  bitterness  of  scorn,  enough  of 
the  contempt  of  the  proud  that  are  at  ease. 

20.  For  Childlike  Confidence  in  Jehovah  (131) 

My  heart  is  not  haughty,  O  my  God,  nor  do  I  wear  a 
lofty  look,  nor  deal  with  things  too  great  and  high  for  me. 
My  soul  was  like  a  troubled  sea  ;  but  now  I  have  made  it 
still  and  quiet,  and  it  lies  in  a  happy  peace,  like  the  weaned 
child  that  rests  on  his  mother's  bosom. 

O  Israel,  hope  in  thy  God,  now  and  evermore. 

21.  For  Deliverance  from  Scorn  and  Persecution  (44)* 

What  jeho-     From  the  days  of  the  olden  time,  the  story  of  all  that 

Israel  \n  the  thou  didst,  O  God,  in  the  days  of  our  fathers,  has  been 

eariy  days    han(jed  down  to  us— how  by  thy  mighty  hand  thou  didst 

tear  up  the  peoples  of  Canaan  by  the  roots  and  crush 

them,  planting  our  fathers  in  their  places  and  causing  them 

to  spread  abroad.     For  surely  it  was  not  their  own  sword 

that  won  the  land,  nor  their  own  arm  the  victory ;  but  it 

1  Of  the  remaining  psalms  in  this  group  (44,  74,  79,  54,  55,  60,  140, 141, 
142),  it  is  highly  probable  that  the  first  three  (47,  74,  79)  are  Maccabean 
and  quite  possible  that  the  others  are  also,  though  certainty  on  such  a  point 
is,  in  the  nature  of  the  case,  unattainable. 

236 


Confession 
of  childlike 
humility 


Confidence 
in  God  (3) 


the  Psalmists  Psalm  44  :  3 

was  thy  mighty  arm  that  conquered,  and  thy  gracious  face 
that  smiled  upon  them  in  love. 

It  was  thou,  my  king  and  my  God,  who  didst  ordain  the  Israel's  un- 
victories  of  Israel.     It  is  thou  who  dost  strengthen  us  toJdelfc'efnh'is 
thrust  back  our  foes  and  stamp  upon  them  ;  for  never  do  I  P°wer  (4-8) 
trust  in  my  bow  or  sword  to  give  me  the  victory.     Our 
victory  comes  from   thee,  as  also  the  confusion  of  our 
foes ;  therefore  we  always  boast  in  thee,  and  praise  thy 
name  continually. 

Yet,  despite  our  praises  of  thee,  and  the  work  thou  Israel's  pres- 
didst  for  our  fathers,  thou  hast  rejected  us,  their  children,  and^uffe? 
and  disgraced  us,  by  refusing  to  accompany  our  armies  to ings  to~l6* 
battle.      Thou  hast  put  us  to  rout  before  the  foe  :  they 
plunder  us  to  their  heart's  content.     Thou  hast  given  us 
up  like  sheep  to  be  butchered,  and  scattered  us  as  slaves 
about  the  world.     Thou  hast  sold  thine  own  people  for  a 
paltry  price,  yea,  for  a  mere  song.     Our  neighbors  mock 
and  jeer  at  us ;  we  are  a  byword  throughout  the  world. 
Everyone  shakes  his  head  scornfully  at  us,  and  it  is  all  thy 
doing.     I  am  continually  overwhelmed  with  shame  and 
confusion  of  face;  for  the  scorner  and  the  blasphemer 
assail  me  with  their  words,  and  the  enemy  glares  at  me 
with  eyes  that  bode  vengeance. 

All  this  misery  has  come  upon  us,  though  we  be  inno-  Israel  faith- 
cent.     We  have  not  forgotten  thee,  or  been  false  to  the  death  l° 
covenant.     In  thought  and  in  deed  we  have  loyally  walked  (J7-22) 
in  thy  ways,  and  yet  thou  hast  thrust  us  into  the  deep 

237 


Psalm  44  :  19 


The  Messages  of 


Passionate 
prayer  for 
deliverance 
(23-26) 


Appeal  to 
Jehovah  to 
remember 
and  help  his 
people  (1-3) 


The  heathen 
tssaults 
upon  the 
temple,  peo- 
ple, and  re- 
ligion (4-9) 


darkness  of  the  wilderness  where  the  wild  beasts  are.  If 
we  had  really  forgotten  thee,  O  our  God,  and  stretched 
out  our  hands,  in  worship,  to  another,  wouldest  thou  not 
have  searched  that  out  ?  for  thou  knowest  the  secrets  of 
the  heart.  But  thou  knowest  well,  O  God,  that  it  is  for 
our  loyalty  to  thee  that  we  are  being  slain  continually  and 
counted  no  better  than  sheep  for  the  slaughter. 

Thou  art  sleeping,  Lord,  awake,  arise,  reject  us  not  for- 
ever. O  why  art  thou  turning  thy  back  upon  us  ?  why 
art  thou  forgetting  our  oppression  and  misery  ?  for — body 
and  soul — we  are  humbled  to  the  dust.  O  rise,  help,  and 
redeem  us,  for  thy  mercy's  sake. 

22.  For  Deliverance  from  Plunder  and  Spoliation  (74) 

O  our  God,  art  thou  not  our  Shepherd,  and  are  we  not 
the  sheep  of  thy  pasture  ?  Why  then  is  thine  anger  hot, 
and  why  hast  thou  cast  us  off  so  utterly  ?  Remember  thy 
congregation  which,  in  the  ancient  days,  thou  didst  redeem 
from  the  bondage  of  Egypt,  to  be  thine  own  forever. 
Think  of  thine  ancient  home  on  Zion,  now  an  utter  deso- 
lation, and  visit  the  ruins  thereof.  Everything  in  the 
temple  has  been  dishonored  by  the  enemy. 

They  roar  like  lions  through  the  midst  of  it,  they  set  up 
their  ensigns  upon  it,  fastening  them  with  blows  from 
their  axes  into  the  woodwork  of  the  door.1  The  carv- 

1  So  substantially  Duhm.     Others,  "  hewing  the  woodwork  like  a  woods- 
man in  a  forest."    The  text  is  uncertain  (v.  5). 
238 


the  Psalmists  Psalm  74  :  19 

ing  they  hack  to  pieces  with  axes  and  hatchets.  They 
have  profaned  thy  holy  house *  by  setting  it  on  fire.  Their 
rooted  purpose  is  to  exterminate  us  altogether :  they  have 
burned  every  sanctuary  in  the  land.  The  badges  of  our 
faith  are  no  more  to  be  seen.  There  is  not  a  prophet  left 
— not  one  who  knows  how  long  these  horrors  will  last. 

How  long,  O  our  God,  is  the  enemy  to  scoff  ?  is  he  to  Appeal  to 
blaspheme  thy  name  continually  ?  Why  wilt  thou  not 
forth  thy  hand  and  strike  ?  For  thou  art  our  king  from 
the  ancient  days,  evermore  working  deeds  of  deliverance  C1^1?) 
in  the  midst  of  the  earth.  In  the  battle  with  that  great 
monster,  the  primeval  deep,  it  was  thou  a  that  didst  crush 
him  by  thy  might,  shivering  in  pieces  the  heads  of  the 
dragons  who  came  to  his  aid,  and  also  the  many-headed 
leviathan,  whose  body  thou  didst  give  the  beasts  of  the 
wilderness  to  devour.  It  was  thou  who,  by  a  stroke,  didst 
create  the  springs  and  the  brooks,  and  dry  up  ever-flowing 
streams.  Thine  are  the  day  and  night,  and  it  was  thou 
that  didst  establish  sun  and  star.  It  was  thou  that  didst 
fix  earth's  boundaries  :  it  was  thou  that  didst  create  sum- 
mer and  winter. 

Yet,  despite  this  mighty  power  of  thine,  the  reckless  Prayer  for 
enemy  have  blasphemed  thy  name.     O  give  not  thy  dear  fromcrueUy 
ones  over  to  the  beasts  :  forget  not  thy  poor  servants  for-  (l8'23) 

1  In  i  Mace.  4 :  38,  only  the  gates  are  burned. 

*  In  w.  13-17,  "  thou  "  occupies  a  prominent  position,  and  is  very  em- 
phatic. 

239 


Psalm  74  :  20  The  Messages  of 

ever.  Think  of  thy  covenant  with  them  and  pity  them  ; 
for  cruelty  follows  them  into  the  dark  places  where  they 
take  refuge.  O  save  from  shame  thy  people  who  are 
crushed,  and  turn  their  sorrow  into  praise.  Arise,  O  my 
God,  defend  thy  cause.  Bethink  thee  how  continually 
thou  art  insulted  by  reprobates,  and  forget  not  the  tumult- 
uous clamor  that  ceaselessly  rises  from  their  rebel  lips. 

23.  For  Help  in  Bitter  Need  (79) 

The  cruelty  Heathen  have  entered  thy  land,  O  our  God,  desecrated 
thene(i-4>a"  thy  holy  temple,  and  laid  Jerusalem  in  ruins.  They  have 
thrown  out  the  dead  bodies  of  thy  faithful  servants  for 
birds  and  beasts  to  feed  on.  Unburied  lie  the  corpses 
round  about  Jerusalem  of  those  whose  blood  they  poured 
out  like  water.1  On  every  side  our  neighbors  revile  and 
mock  and  jeer. 

Prayer  for  O  our  God,  when  will  thine  anger  be  past  ?  Will  thy 
(s-ei2)y  he  P  flaming  indignation  against  us  never  cease  ?  The  heathen 
nations  that  do  not  worship  thee  have  devoured  and  deso- 
lated thy  people.  O  pour  out  thy  wrath  upon  them  ;  but 
meet  us  soon  with  thy  pity,  and  remember  not  against  us 
the  sins  of  our  forefathers,2  for  we  are  utterly  crushed. 
If  not  for  our  sakes,  then  for  thine  own,  come  to  our  help, 
O  God  of  our  salvation.  Come  to  the  defence  of  thine 

1  Vv.  2,  3  are  quoted  in  i  Mace.  7:17,  and  referred  to  the  massacre  of  the 
Hasidaeans  by  Alcimus  (162  B.  C.). 
8  Or  possibly,  "  former  sins,"  cf.  v.  9. 
240 


the  Psalmists  Psalm  45  :  2 

honor.  Forgive  and  save  us  for  thine  own  name's  sake, 
and  stop  the  mouths  of  the  heathen,  who  impudently 
deny  thy  power.  Before  our  very  eyes,  avenge  upon  the 
heathen  the  slaughter  of  thy  servants.  Listen  to  the  pris- 
oners' moan,  and  free  by  thy  majestic  arm  those  that  are 
doomed  to  death  ;  and  punish  our  neighbors  richly  for 
their  blasphemy  of  thee. 

Then  we  who  are  thy  flock  1  will  thank  our  good  Shep-  Vow  of 
herd  forever,  and  declare  thy  praise  for  all  time  to  come.  «™Jltudc 

24.  For  Deliverance  from  Oppressors  (54) 

O  God  !  manifest  thy  power  and  save  me  and  make  my  Prayer  for 
cause  triumphant.     Hear,  O  hear  my  prayer,  O  God.  For        ""06 


strangers  have  risen  up  against  me  and  violently  sought  Pressors  (*-3) 
my  life,  forgetting  that  there  is  a  God  who  can  save  me 
and  take  vengeance  upon  them. 

For  see  !   the  Lord  is  helping  and  sustaining  me;  yes,  Assurance  of 
and  he  shall  avenge  me  of  mine  enemies.     Cut  them  off,  answer  «fW 
O  God,  in  thy  faithfulness,  and  I  will  offer  free-will  offer- 
ings to  thee,  and  praise  thy  gracious  name,  for  thou  hast 
brought  me  safely  out  of  all  my  trouble,  and  feasted  my 
eyes  on  my  foes. 

25.  For  Help  against  a  Traitorous  Friend  (55) 

Give  earnest  heed,  O  God,  to  my  prayer,  and  hide  not  Passionate 
thyself,  but  answer  the  loud  and  bitter  lament  which  I  desperaTea 

situation 
i  Cf.  80  :  i  ;  23  :  i.  (,.„) 

241 


Psalm  55  :  3 


The  Messages  of 


Vengeance 
upon  the 
traitor 
(12-15) 


Assurance 
of  answer 
(16-19) 


raise,  because  of  the  clamor l  of  my  godless  foes,  as  they 
plunge  me  into  trouble  in  the  fury  of  their  hatred.  Oh  I 
am  utterly  confounded.  My  heart  is  throbbing  fast  in 
deadly  terror.  I  am  trembling  with  fear,  yea,  overwhelmed 
with  horror.  I  long  in  my  heart  for  the  wings  of  a  dove, 
that  I  might  fly  away,  far  away,  into  the  wilderness,  and 
rest  there  in  peace,  escaping  with  all  speed  from  the  rag- 
ing tempest  within  the  city ;  for,  night  and  day,  wrong 
and  strife  keep  watch  like  sentinels  upon  her  walls. 
Within  the  city  itself  is  evil,  sorrow,  ruin  ;  while  oppres- 
sion and  fraud  haunt  the  market-place  continually.  O 
Lord,  confuse,  confound  them. 

The  taunts  of  an  enemy  I  could  have  borne,  the  arro- 
gance of  one  who  hated  me  I  could  have  shunned ;  but 
thou !  my  comrade,  my  own  familiar  friend,  with  whom  I 
had  intercourse  so  pleasant,  and  who  had  gone  by  my  side 
in  the  throng  to  the  temple.  May  a  swift  and  sudden 
doom,  like  the  doom  that  overtook  Korah,  plunge  them  in 
their  infamy  down  alive  into  the  pit.2 

As  for  me,  I  cry  to  God  ;  and  he  will  surely  hear  me, 
when  three  times  a  day  I  lift  my  plaint  to  him,  and  he  will 
bring  me  safely  out  of  the  sore  battle  where  many  are 
against  me.  Yes,  in  answer  to  my  prayer,  he  who  sits 

*  Emended  text :  better  than  the  doubtful  "  oppression  "  of  the  text  (v.  3). 

*  The  last  clause  of  v.  15  is  difficult,  but  must,  one  would  think,  have  had 
a  stronger  meaning  in  such  a  context,  than  that  given  in  A.  V.  or  R.  V. 

242 


the  Psalmists  Psalm  60  :  i 


upon  his  everlasting   throne  will  humble  those  lawless 
men  *  who  do  not  fear  him. 

He  sullied  the  covenant  of  friendship  by  laying  cruel  The  traitor 
hands  upon  his  own  friends.     Smooth-tongued  as  he  was  ^20)  2I* 
and  fair-spoken,  his  words  were  sharp  as  swords,  and  war 
was  in  his  heart. 

I  will  commit 3  my  cause  to  my  God,  for  he  loves  me,8  Destiny  of 
and  will  sustain  me  :  he  never  suffers  the  righteous  to  tot-  2jf£?£i 
ter.     But  I  know,  O  God,  that  thou  wilt  hurl  my  adversa- tor  (**»  23) 
ries  speedily  into  the  grave  ;  for  blood-thirsty  and  treach- 
erous men  are  cut  off  in  their  prime.     But,  as  for  me,  I 
trust  in  thee. 

26.  For  Jehovah's  Help  in  Battle  (60) 

O  our  God,  thou  hast  rejected  us.    Thou  hast  broken  The  prayer 
our  ranks  and  routed  us  in  thine  anger.     O  restore  us 

1  "  Changes  "  in  verse  19  is  unsatisfactory  and  improbable,  but  no  very 
probable  emendation  has  been  suggested. 

a  As  the  verb  is  in  the  imperative,  the  speaker  must  be  addressing  himself. 
Duhm,  however,  thinks  that  the  verse  is  interpolated,  partly  because  of  the 
abrupt  change  in  the  personal  pronouns;  the  he  in  "  he  shall  sustain  thee" 
does  not  agree  well  with  the  emphatic  thou  at  the  beginning  of  the  next 
verse. 

•  Unfortunately  much  uncertainty  attaches  to  the  word  rendered  ' '  thy 
burden  "  in  the  English  version  (v.  22).  It  is  not  even  certain  whether  it  is 
a  noun  (=  burden,  care,  desire,  etc. )  or  a  verb.  The  above  rendering  is  at 
least  a  possible  translation,  and  in  any  we  represents — perhaps  not  too 
strongly— the  general  sense. 

243 


Psalm  60  :  2  The  Messages  of 

victory  again.1  The  whole  land  trembles  with  the  horror 
of  our  defeat  :  thou  hast  shaken  and  riven  it  as  with  an 
earthquake,  and  it  is  swaying  to  and  fro.  O  heal  this  torn 
land  of  ours  again.  Thou  hast  beset  us  with  hardship. 
Thou  hast  given  us  the  intoxicating  cup  of  thine  anger  to 
drink,  so  that  we  can  no  more  keep  our  feet.  Thou  hast 
given  thy  worshippers  a  banner,  to  which  they  may  flee 
from  the  enemies'  arrows.2  O  hear  our  prayer,  and  come 
to  the  fray ;  smite  with  thy  victorious  arm,  and  deliver  thy 
beloved.3 

Ancient  ora-  Fulfil  now  the  ancient  oracle,  which  promised  victory  to 
ing  victory  tne  king,  and  the  conquest  of  all  the  northern  land  on 
(6-8)  both  sides  of  the  Jordan — promised,  too,  the  possession  of 

Ephraim  the  warlike,  and  Judah  the  leader,  the  humilia- 
tion of  Moab  and  Edom,4  and  the  triumphant  conquest 
of  Philistia. 

Prayer  for  O  that  this  promise  might  now  be  fulfilled!  O  that 
KS0*  someone  would  lead  me  to  Edom's  strong  city!5  But 
(9-12) 

1  Either,  thou  hast  turned  us  back  ;  or,  turn  us  back,  restore  us,  cf.  2b. 

3  V.  4  is  exceedingly  difficult.  If  the  above  paraphrase  be  correct,  it  will 
be  uttered  in  bitter  irony.  This  banner  is  not,  as  it  should  be,  the  rallying 
point  for  a  fresh  fight.  Or  the  meaning  may  be :  to  rise  up  (that  is,  against 
heathen  nations)  in  defence  of  the  truth.  There  are  difficulties  in  both 
translations. 

8  Vv.  5-12  =  108  :  6-13. 

*  To  wash  (miry)  feet  in,  and  cast  (soiled)  shoes  over,  are  expressions  of 
contempt.  It  is  said  that  the  throwing  of  the  shoe  indicated  claim  to  pos- 
session. 

6  Possibly  Petra  (the  Sela  of  the  Old  Testament)— almost  inaccessible. 

244 


the  Psalmists  Psalm  140  :  13 

thou,  O  our  God,  who  alone  canst  help  us,  hast  rejected  us 
and  dost  not  accompany  our  armies  to  battle.  O  help 
us  thyself  against  the  foe,  for  vain  is  the  help  of  man.  By 
the  help  of  God  we  shall  yet  do  bravely,  and  he  will  tram- 
ple on  our  foes. 

27.  For  Preservation  in  Extreme  Danger  (140) 

Deliver  me,  O  my  God,  from  the  violent  men,  who  are  con-  Danger  from 
tinually  scheming  and  stirring  up  strife  with  their  sharp 
and  poisonous  tongues.     Preserve  me  from  the  arrogant 
violence  of  the  ungodly,  who  scheme  to  trip  me  up  with  (1-5) 
the  snares  which  they  secretly  lay  in  my  path. 

O  Jehovah,  thou  art  my  God,    listen  to  my  earnest  Prayer  for 
prayer.   O  Jehovah,  my  Lord,  my  mighty  Saviour,  thou 
dost  shield  my  head  in  the  day  of  battle.     O  fulfil  not  then  Plans 
the  desires  of  the  godless,  crown  not  their  wicked  pur- 
poses with  success. 

Let  them  not  lift  up  their  heads  against  me ;  but  let  Prayer  for 
their  slanders  bring  them  to  ruin.     Rain  down  burning  u 
coals  upon  them  ; *  smite  them  down  with  thy  fire,  so  that 
they  shall  never  rise   again.     May  there  be  no  place  for 
the  slanderer  in  the  land,  and  may  the  man  of  violence  be 
hunted  from  misfortune  to  misfortune. 

Well  do  I  know  that  Jehovah  champions  the  cause  of  Confidence 
the  godly  who  are  crushed.  They  shall  live  to  praise  thy  {rfumph  of 
name  and  dwell  in  the  light  of  thy  gracious  countenance.  £*  upright 

i  Cf.  ii  :  6. 
245 


Psalm  141  :  i  The  Messages 


28.  For  Deliverance  from  the   Ways  of  the  Wicked 
(HO 

Appeal  to         O  my  God,  hasten  to  my  help,  and  hearken  to  the  voice 
Jehovah       Q^  my  c^    ^ay  my  ^ands  Upiifte(]  jn  prayer  be  as  accept- 

able to  thee  as  the  incense  of  evening  sacrifice. 
Prayer  to  be     Forbid,  O  my  God,  that  the  sight  of  the  wicked  should 
impatience    lead  me  to  be  guilty  of  impatient  speech,  or  to  associate 
aa?ioPna?nCsin  w^^  ^&m  m  t^e^r  godlessness.    Never  be  it  mine  to  share 
(3,  4)  their  sinful  pleasures. 

Welcome  is       A  wound  f  rom  a  good  man  I  will  take  as  a  kindness  :  1 
aTriend  ST  a  reproof  from  him  is  as  welcome  as  oil  to  the  head  of 

a  guest.3     I  will  pray  for  him  in  his  calamity.  3 
Prayer  for        Like  the  clods  turned  over  by  the  plough,  our  bones  are 
deliverance  scattere(j  on  the  ground,   ready  to  be  devoured  by  the 
greedy  jaws  of  the  under-world.     Our  eyes  are  toward 
thee,  in  whom  we  trust.     Pour  not  out  our  life  like  water 
upon  the  ground.     O  preserve  us  from  the  snares  which 
the  wicked  have  laid  for  us  ;  and  grant  that  they  may 
fall  therein  themselves  while  we  pass  by  unharmed. 

29.  For  Deliverance  from  Determined  Persecutors  (142) 

The  plaint        Earnestly  do   I  make  my  supplication  to  thee,  O  my 
(l"4)  God,  pouring  out  my  complaint  and  telling  my  sorrow  be- 

i  Cf.  Prov.  27  :  6.  «  Cf.  Luke  7  :  37,  46. 

3  The  precise  meaning  of  4d  is  very  obscure,  while  the  meaning  and  con- 
nection of  v.  6  are  hopelessly  difficult.  It  is  hardly  worth  while  to  enumer- 
ate the  desperate  attempts  to  make  sense  of  this  verse. 

246 


the  Psalmists  Psalm  22  :  7 

fore  thee — thou  knowest  it  well — when  my  spirit  faints. 
Secret  snares  are  laid  in  my  path,  and,  wherever  I  look — 
to  the  right  or  the  left— there  is  no  escape,  and  there  is 
none  to  care  for  me. 

To  whom  can  I  cry  but  to  thee  ?     Thou  art  my  refuge  The  prayer 
and  my  portion  in  the  land  of  the  living.     Listen  to  my  (5"7> 
cry,  for  I  am  very  weak.     Save  me  from  my  persecutors 
who  are  too  strong  for  me.     Bring  me  out  of  prison,  that 
so  I  may  give  thee  thanks ;  for  the  righteous  are  awaiting 
a  proof  of  thy  favor  to  me. 

Ill 

ANSWERED    PRAYERS 

I.   The  Triumph  of  the  Sufferer  (22) 

My  God,  my  God,  why  hast  thou  left  me?  why  hast  Forsaken  by 
thou  gone  so  far  away,  neither  helping  nor  hearing  me,  de°spised  by 
despite  the  loud  cries  that  all  the  day  and  night  I  cease-  man  ^'^ 
lessly  send  up  to  thee  ?     Yet  it  cannot  be  that  thou  hast 
forgotten  ;  for  thou  art  the  Holy  One  who  art  throned  upon 
the  praises  of  thy  grateful  people,  and  never  in  the  days 
gone  by  did  our  fathers  trust  thee  in  vain.     Never  didst 
thou  put  their  faith  to  shame  ;  thou  didst  save  them  when 
they  cried  to  thee.    But  it  is  not  so  with  me.     Like  a  worm 
I  am  trodden  under  foot,  reproached  and  despised  by  one 
and  all.     All  who  see  me  mock  me  with  their  gaping 
247 


Psalm  22  :  7  The  Messages  of 

mouths  and  wagging  heads.  They  taunt  me  for  my  con- 
fidence in  thee.  "  Let  him  roll  his  care  upon  Jehovah," 
they  say,  "  let  him  deliver  him,  since  he  is  pleased  with 
him." 

Passionate        O  my  God,  hast  thou  not  been  the  providence  of  all  my 

8ocf of'his  e  life  ?     It  was  thou  that  didst  bring  me  out  of  the  womb, 

(9-i")Cy        and  assure  me  of  life  on  the  bosom  of  my  mother.  On  thy 

care  I  was  cast,  as  soon  as  I  was  born,1  and  from  that  day 

to  this,  thou  hast  been  my  God.     Be  not  far  from  me,  for 

trouble  is  nigh,  and  there  is  no  one  to  help  me. 

Malicious         Mine  enemies  have  surrounded  me  like  mighty  bulls  of 

theCenemy    Bashan.     They  come  at  me  with  their  gaping  jaws  like 

(12-18)         ravening,  roaring  lions  ;  the  caitiffs  gather  about  me  like 

wild  and  hungry  dogs.     By  reason  of  their  clamor  and 

cruelty,  my  body  is  utterly  wasted  away.  The  strength  and 

sap  of  my  life  are  gone,  my  throat  is  dried  up,  my  tongue 

cleaves  to  my  palate,  they  a  are  bringing  me  down  to  the 

grave.     My  hands  and  feet  they  have  pierced,3 1  can  count 

all  my  bones  ;  while,  as  for  mine  enemies,  they  feast  their 

cruel  eyes  upon  me.   Like  robbers,  they  strip  me  bare  and 

divide  my  garments  among  them,  casting  lots  for  that 

which  they  cannot  divide. 

Final  appeal     But,  O  my  God,  I  entreat  thee  to  be  near  to  me.     O  my 

to  God  to 

save  (19-21)        J  An  allusion  to  the  custom  in  virtue  of  which  the  father  formally  ac- 
knowledged the  new-born  child. 
2  By  an  easy  change,  for  "  thou." 

*  Or  possibly  "disfigured."    At  any  rate,  the  versions  leave  little  doubt 
that  instead  of  the  phrase  "  like  a  lion  "  (in  v.  16)  we  ought  to  read  a  verb. 

•48 


the  Psalmists  Psalm  22  :  29 

strength,  hasten  to  my  help,  and  save  me  from  the  power 
of  these  dogs.  Save  me  from  the  mouth  of  the  lions,  save 
me *  from  the  horns  of  the  unicorns. 

Thou  hast  heard  my  prayer,  and  I  will  gratefully  declare  Public 
thy  name  among  my  brethren  assembled  for  worship.  i 
All  ye  that  worship  Jehovah,  ye  children  of  Israel,  praise  yer 
him  with  me  and  glorify  and  fear  him.  For  he  did  not  (22-26) 
turn  away  in  contempt  from  my  misery,  but  he  heard  and 
answered  my  cry  for  help.  It  is  the  victory  wrought  by 
him  that  inspires  my  song  of  praise  in  the  great  assem- 
bly, and  I  shall  pay  my  vows  in  the  presence  of  all  who 
worship  him.  The  downtrodden  shall  be  blessed  with 
abundance.  As  they  love  Jehovah,  so  shall  they  have 
reason  to  praise  him,  and  to  lift  up  their  hearts  in  ever- 
lasting joy. 

The  very  heathen,  one  and  all,  even  to  the  ends  of  the  The  heathen 
earth,  will  be  moved  by  Jehovah's  marvellous  grace  to  converted 
Israel  to  remember  him  and  turn  to  him  and  bow  in  horn-  ^"memo-5 
age  before  him ;  for  he  is  their  rightful  Lord.     To  him  rabiedeiiver- 
alone  shall  every  knee  be  bowed — all  the  poor  of  the 
earth,  and  all  who  are  ready  to  die,  and  all  who  are  of  a 

1  The  text  reads,  "thouhast  answered  me;"  and  the  word,  which  is 
the  last  in  the  Hebrew  verse,  is  regarded  (.e.g.,  by  Cheyne)  as  the  transition 
to  the  glad  mood  of  the  second  part  of  the  psalm.  The  explanation  is  in- 
genious and  suggestive,  but  perhaps  a  little  artificial.  Wellhausen  emends 
and  translates  :  "  save  my  wretched  life  " — which  is  rather  improbable. 
Duhm  suggests  "  help  me,"  though  the  word  he  proposes  is  not  very  like  the 
word  in  the  text. 

249 


Psalm  22  :  29  The  Messages  of 

despondent  spirit.1  All  Israel  shall  serve  him,  and  the 
story  of  the  Lord's  great  victory  shall  be  told  to  the  com- 
ing generation,  and  to  generations  yet  unborn. 

2.  Help  against  the  Wicked  (28)  * 

Prayer  for        To  thee  I  cry,  thou  mighty  God,  my  defence.    O  hearken 
and  answer,  or  thy  silence  will  bring  me  down  to  the  grave. 

of  the  °  hear  my  loud  entreatY.  when  I  cry  with  hands  out- 
wicked  (1-5)  stretched  toward  the  place  where  thou  art  throned.8  For- 
bid that  I  should  share  the  fate  of  those  wicked,  godless 
ones,  who  hide  their  cruel  purposes  beneath  fair  words. 
Give  them  what  they  deserve  :  do  to  them  as  they  have 
done  to  others.  They  think  they  can  go  on  with  impunity, 
for  they  have  no  insight  into  the  ways  of  Jehovah's  work- 
ing, nor  do  they  reflect  that,  instead  of  building  them  up, 
he  will  tear  them  down. 

Thanksgiv-       My  prayer  has  been  heard.     Blessed  be  Jehovah,   my 
an     mighty  defender.    In  him  I  trusted,  and  he  sent  me  the 


prayer  (6,  7) 

1  V.  29  fairly  bristles  with  textual  difficulties.     Whether  the  "  fat  ones  of 
the  earth  "  mean  the  powerful  heathen,  or,  in  consideration  of  the  context, 
should  be  emended  to  "  the  poor,"  is  an  open   question.     The  meaning  of 
clause  c  is  exceedingly  doubtful.     The  one  practically  certain  thing  in  the 
verse  is  that  the  four  Hebrew  consonants  rendered  by  "  shall  eat  "  should 
be  divided  into  two  words  of  two  consonants  each,  and  be  translated  "  to 
him  alone." 

2  A  collective  psalm  ;  cf  .  w.  8,  9. 

8  The  innermost  room  of  the  temple  ;  equivalent  to  the  holy  of  holies  —  here 
used  probably  for  the  temple  itself. 

250 


the  Psalmists  Psalm  56  :  4 

help  that  has  rejoiced  my  heart  and  touched  my  lips  to 
song.1 

Jehovah  is  the  strength  of  his  people,"  the  omnipotent  Prayer  for 
Saviour  of  his  anointed.8    Save  then  thy  people,  and  bless  (8,e9P)e°P  e 
thine  inheritance.     Feed  thy  lambs,  O  Shepherd  of  Israel, 
and  bear  them  on  thine  arms  forever. 

3.   Confidence  in  Divine  Favor  (56) 

Be  gracious  to  me,4  O  my  God,  for  thou  art  mighty  to  Prayer  for 
save  me  from  mine  enemies  —  are  they  not  but  mortal  men  ?  favorl(i?2) 


are  snatching  at  me  all  the  time,  and  wearing  me 
out  with  their  everlasting  warfare;  for  those  who  bitterly* 
contend  with  me,  are  many. 

But  in  my  terror,  I  trust  in  thee  ;  and  I  shall  yet  have  The  psalm- 
cause  to  praise  my  God  for  fulfilling  his  promise  ;  for  trust 
ing  in  him,  I  fear  not  what  flesh  can  do  to  me."  (3> 

1  The  Greek  version,  which  appears  to  have  transposed  two  of  the  words, 
runs  thus  :  My  flesh  revived,  and  I  will  praise  him  with  my  heart. 

*  In  8,  the  Hebrew  reads  :  Jehovah  is  a  strength  to  them.     The  principle 
versions  read  to  his  people,  which  is  probably  correct.     It  differs  from  the 
present  Hebrew  text  only  by  a  single  letter. 

'  Different  opinions  prevail  as  to  who  is  meant  by  the  anointed  —  whether 
a  king  (such  as  Hezekiah  or  Josiah),  or  the  high-priest,  or  perhaps  even  the 
people.  The  parallelism  suggests,  but  cannot  be  said  to  compel  the  last 
interpretation.  Cf.  Hab.  3  :  13,  where  the  same  difficulty  occurs. 

4  Collective  :  note  the  reference  to  the  "  peoples  "  in  v.  7  (R.  V.). 

6  The  word  in  v.  2  rendered  "  proudly  "  in  R.  V.  and  "  O  thou  most  High" 
in  A.  V.  should  probably  be  divided  into  two  words,  of  which  the  first 
means  "  bitterly,"  and  the  second  goes  with  the  next  verse. 

•  Note  refrain  in  v.  n. 

251 


Psalm  56  :  5 


The  Messages  of 


Prayer  for 


(5-7)"eS 


The  divine 
pity(  .9) 


The  psalm- 


(10,  n) 

His  grati- 
e  (12,  13; 


They  hurt  my  cause  continually,  and  plan  to  injure  me, 
gathering  in  groups,  and  skulking  about,  and  keeping  an 
eye  on  my  stePs>  as  tnough  they  hoped  to  take  my  life. 
O  my  God,  pay  them  out  for  their  sin.1  Hurl  down  in 
thine  anger  the  peoples  who  vex  me. 

Thou  hast  counted  my  sighs,8  and  remembered  my 
sorrow.3  As  soon  as  I  call,  mine  enemies  shall  be  turned 
back,  and  thus  shall  I  know  that  God  is  for  me. 

My  God  shall  yet  give  me  cause  to  praise  his  word  — 
good  cause  to  praise  his  word.  Thus  trusting  in  him,  I 
£ear  not  what  man  can  do  to  me> 

Thou  hast  heard  my  prayer  ;  and  I  will  render  thee,  O 
QQ^  a  thank-offering,  in  discharge  of  the  vows  which  are 
upon  me.  For  thou  hast  saved  me  from  death,  and  kept 
my  feet  from  falling,  and  enabled  me  to  walk  before  thee  4 
in  the  light  of  life. 

1  By  emended  text  (v.  7).    Others  suppose  that  the  word  for  "  no  "  has 
accidentally  fallen  out  after  the  word  for  "  sin  "—the  two  words  being  much 
alike  in  the  Hebrew  —  and  translate,  "There  shall  be  no  escape  for  them 
on  account  of  their  sin." 

2  In  8a,  a  word  is  wanted  indicated  something  that  can  be  counted.     The 
Hebrew  —  misery  or  wandering  (?)—  is  not  very  good.     Duhm  reads  "sleep- 
less hours  "  (cf.  Job  7  :  4). 

8  "  Are  they  not  in  thy  book?  "  is  probably  an  addition,  intended  to  ex- 
plain the  use  of  the  word  "bottle." 

«  This  contains  the  double  thought  of  a  good  life  under  the  divine  pro- 
tection. 


the  Psalmists  Psalm  57  :  8 


4.    Protection  against  Adversaries  (57) 
Be  gracious,  O  be  gracious  to  me,  my  God ;  for,  as  thou  Confident 
hast  been  my  refuge  in  days  gone  by,  so  would  I  now  protection 
seek  shelter  with  thee,  till  the  dread  storm  of  persecution (l"5^ 
be  past.     I  cry  to  God  most  high — to  the  God  who,  in  his 
omnipotent  love,  will  establish  my  cause  ;  for  he  will  send 
to  my  succor  his  angels,  Mercy  and  Faithfulness,  and  save 
me  from  the  taunts  of  my  tormentors.     I  am  in  a  den 
of  ravening  lions  —  cruel  enemies,   whose   tongues  are 
sharp  as  swords,  and  who  are  ready  to  devour  me  with 
deadly  weapons  of  war.     O  come  in    judgment  upon 
them  ;  and  let  earth  and  heaven  confess  thy  transcendent 
glory. 

They  1  have  sought  to  entangle  my  feet  and  lay  me  low ;  Assurance 
but  they  have  been  caught  in  their  own  trap,  and  they  m 
have  been  themselves  laid  low.     Of  their  ruin  and  mine 
own  triumph  I  am  now  assured  :  so  my  heart  is  steadfast,* 

0  my  God,  yes,  firm  and  steadfast.     I  will  sing  and  play. 

1  will  say,  O  slumbering  soul  of  mine,  awake.     O  silent  in- 
struments of  song,  awake.     O  dawn,  awake,1 1  will  sing 

1  Vv.  6-1 1  possibly  constitute  a  separate  poem.  The  feeling  is  certainly 
very  different  from  that  of  vv.  1-5  ;  but  perhaps  the  change  is  no  more 
abrupt  than  in  other  psalms  (cf .  w.  12,  13  of  the  preceding  psalm),  and 
there  is  a  refrain  common  to  both  (w.  5,  n). 

'  Vv.  7-11  =  108  :  1-5. 

*  I  will  awake  the  dawn  :  the  dawn  personified  as  in  139  :  9. 

253 


Psalm  57  :  9  The  Messages  of  the  Psalmists 

thy  praises,  O  Lord,  the  wide  world  over.  I  will  sing  of 
thy  mercy,  which  is  high  as  heaven,  and  thy  faithfulness, 
which  stretcheth  to  the  clouds.  Let  earth  and  heavens 
confess  thy  transcendent  glory. 


THE  ROYAL  PSALMS 


THE  ROYAL  PSALMS 


INTRODUCTION 

The  idea  of  the  king  and  the  kingdom  exercised  a  very 
powerful  influence  over  the  imagination  of  Israel.  When 
the  king  was  good  or  victorious  in  war,  the  people  re- 
joiced in  him ;  when  he  was  bad,  they  believed  that  a 
better  would  one  day  come  :  and  when  the  kingdom  had 
irretrievably  fallen,  though  some  acquiesced  in  the  fall, 
the  general  heart  yearned  and  prayed  for  its  restoration. 

The  ultimate  reference  and  precise  interpretation  of  the 
royal,  or  kingly  psalms,  is  one  of  the  most  complicated 
problems  of  the  Psalter.  There  are  those  who  maintain 
that  all  the  psalms  which  mention  the  king  come  from  the 
days  of  the  kingdom,  refer  to  one  of  the  historical  kings, 
and  are  therefore  pre-exilic ;  others  believe  that  the  king 
of  the  Psalter  is  always  an  ideal  figure — the  Messianic 
king  of  the  latter  days.  There  is,  perhaps,  a  measure  of 
truth  in  both  these  views.  While  the  language  of  some 
of  the  psalms  in  question  is  tolerably  vague,  and  offers 
few  points  of  contact  with  the  known  history,  the  lan- 
257 


The  Messages  of 

guage  of  other  psalms  is  quite  definite.  It  is  most  natu- 
ral, for  example,  to  interpret  Psalm  20  as  a  prayer  for 
some  king  about  to  start  on  a  military  expedition,  whether, 
as  has  been  suggested,  the  reference  be  to  Josiah  before 
the  battle  of  Megiddo  or  not  (608  B.  C).  On  the  whole, 
it  seems  most  probable  that  even  the  psalms  of  the  largest 
outlook  and  the  most  prophetic  spirit,  start  from  some 
definite  historical  situation,  and  do  not  merely  issue  from 
the  sanguine  imagination  of  the  poet  (cf.  72,  no). 

But,  even  if  this  be  so,  the  larger  reference  would  natu- 
rally suggest  itself  to  minds  which  had  been  taught  by 
four  centuries  of  history,  and  above  all  by  the  oracle  in 
Second  Samuel  7,1  to  cherish  an  invincible  belief  in  the 
permanence  of  the  Davidic  dynasty.  It  is  further  impor- 
tant to  remember  that  these  psalms  were  sung  by  the  post- 
exilic  church,  which,  in  the  absence  of  any  king  upon  the 
throne,  or  of  any  reasonable  probability  of  ever  seeing  one 
there  in  the  ordinary  course  of  historical  development, 
must  have  given  these  psalms  "  touching  the  king "  a 
Messianic  interpretation.  The  tendency  which  existed 
from  the  beginning  to  read  a  larger  than  their  original 
meaning  into  them  would  be  enormously  confirmed  by 
the  course  of  post-exilic  history.  But  the  references  to  the 
king's  descendants  (e.g.,  45  :  16)  show  that  these  psalms 
did  not  originally  contemplate  the  Messiah,  as  we  use  that 
word  to-day. 

1  Cf.  Pss.  89  : 19-37;  132  :  iz,  i». 

258 


the  Psalmists 

When  we  look  at  these  psalms  more  closely,  we  find 
that  they  are  full  of  attractive  elements.  True,  sometimes 
they  breathe  a  martial  spirit,  which  shows  how  far  they 
are  from  being  fitting  anticipations  of  the  Prince  of  Peace. 
We  do  not,  for  example,  think  of  Christ  as  dashing  his 
enemies  in  pieces  like  a  potter's  vessel  (2  19).  But  the 
warrior  spirit  of  Psalm  2  *  is  matched  by  the  peace  of 
Psalm  72,  in  celebration  of  the  king  whose  reign  is  to  be 
gentle  and  refreshing  as  the  showers  that  water  the  earth. 
It  is  characteristic  of  both  psalms  that  whether  by  meth- 
ods of  peace  or  war,  they  claim  the  whole  earth  for  Isra- 
el's king.  In  Psalm  72,  the  king  is  an  exceedingly  attrac- 
tive figure,  who  loves  justice,  defends  the  right,  pities  and 
protects  the  poor.  These  traits  of  courage  and  justice 
are  strikingly  combined  in  the  chivalrous  figure  of  Psalm 
45,  who  rides  forth  in  his  armor  to  the  defence  of  truth 
and  right.  In  a  line  full  of  ethical  insight,  his  throne  is 
declared  to  be  eternal,  because  it  is  founded  on  righteous- 
ness (45  :  6;  cf.  19  :  9a).  Few  kingly  programmes  could 
be  more  attractive  than  the  royal  manifesto  contained  in 
Psalm  101,  indicative  of  an  ambition  to  cherish  a  good 
conscience,  to  preserve  a  pure  court,  to  favor  the  good 
and  give  short  shrift  to  liars  and  deceivers.  When  the 
dynasty  had  fallen,  never  to  rise  again,  crushing  in  its  fall 
the  brilliant  hopes  which  it  had  evoked  and,  for  long,  sus- 
tained, it  is  not  to  be  wondered  at  that  a  people,  smart- 

»C£.  18:42;  no:  5,6. 

259 


The  Messages  of 

ing  under  the  recent  sting  of  disappointment,  if  not  de- 
spair, should  have  spoken  hot  words  to  God,  and  chal- 
lenged him  with  breaking  the  covenant  (89  :  38  ff.). 


II 

THE   MARRIAGE   OF   THE   KING    (45) 

The  delight.      To  the  depths  of  my  heart  I  am  stirred  with  my  goodly 
ful  theme (i)  theme .  £or  jt  ^  a  song.  m  honor  of  the  king  that  I  sing, 

and  my  tongue  moves   swiftly  as  the  pen  of  a  skilful 

scribe. 

Address  to       There  is  none,  O  king,  so  fair  as  thou,  and  the  grace 
his  beauty,    that  plays  about  thy  lips  can  be  none  other  than  divine. 

And  th°U  art  aS  JUSt  aS  tllOU  art  *air*     S°  &ird  °n  thv  sword' 

thou  mighty  one,  and  in  thy  glorious  splendor  mount  thy 
war-chariot,  and  ride  forth  to  victory  in  the  cause  of  truth 
and  justice.1  For  terrible  is  thy  right  hand,  and  sharp  are 
thine  arrows ;  nations  fall,  and  thine  enemies  perish  be- 
neath thee.9  Thy  throne  shall  stand  3  forever,  because  it 
is  founded  on  justice ;  and  it  is  because  thou  lovest  jus- 
tice and  hatest  wrong  that  Jehovah  thy  God  has  made 

i  V.  4,  "meekness"  is  hardly  in  place  here:  there  are  also  grammatical 
objections  to  it. 

*  The  text  in  vv.  4,  5  is  difficult,  and  probably  has  to  be  emended.     The 
above  paraphrase  represents  the  general  sense. 

•  In  v.  6,  for  "  O  God,"  probably  the  original  was  simply  "  will  be." 

260 


the  Psalmists  Psalm  45  : 17 

thee  more  glad  than  all  thy  companions  on  this  thy  bridal 
day. 

Thy  garments  are  fragrant  with  sweet-smelling  odors,  The  wel-  '  \ 
and,  floating  through  the  open  gates  of  the  ivory  palace, come  ^8' 9^ 
as  the  procession  draws  nigh,  are  wafted  strains  of  ex- 
quisite music.     Royal  ladies  approach  in  their  jewels,  and 
the  queen  herself  in  gold  of  Ophir. 

O  listen,  my  daughter,  look  and  lend  thine  ear  to  me  ;  Counsel  to 
forget  thy  kindred  and  thy  father's  house,  and  yield  to  the^o"™ 
king  when  he  desires  thy  beauty — for  he  is  thy  lord.    And  (10-I2> 
thou  shalt  have  costly  presents  from  Tyre,1  and  flattering 
gifts  from  the  rich  among  the  people — yea,  treasures  of 
all  kinds. 

As  for  the  queen,  her  dress  is  of  pearl,2  inwoven  with  Description 
threads  of  gold;  and  she  is  led  to  the  king  with 
maidens  in  her  train,  and  her  comrades  whom  she  brought 
with  her  are  led  amid  joy  and  gladness  into  the  palace  of 
the  king. 

May  the  children  to  be  born  to  you,  take  the  places  of  Prayer  for 
the  fathers,  and  be  princes  in  all  the  land ! 3  ' 

This  song  of  mine  shall  perpetuate  thy  name  and  praise  ^n6 
throughout  the  world  forever. 

1  V.  12,  "The  daughter  of  Tyre  "  is  probably  equal  to  "the  people  of 
Tyre  "  (cf.  daughter  of  Zion)  ;  but  some  suppose  that  this  is  an  address  to 
the  Prince's  wife,  who,  on  this  view,  is  a  Tyrian  (and  thou,  O  daughter  of 
Tyre). 

1  By  an  easy,  and  very  probable  change  of  text. 

»  Or  earth. 

26l 


Psalm  21  :  i  The  Messages  of 

III 

THE    CORONATION    ANNIVERSARY    OF    THE    KING1    (21) 

God's  past  The  king  is  exceeding  glad,  O  Jehovah,  because  thou 
fhek?ngSt°  dost  mightily  help  him.  His  heart's  desire  thou  hast 
(l"7)  granted,  nor  hast  thou  withheld  the  thing  he  asked  for. 

Thou  goest  forth  to  meet  him  with  prosperity  and  bless- 
ing ;  thou  settest  on  his  head  a  crown  of  pure  gold.  He 
prayed  for  life,  and  thou  didst  hear  his  prayer,  and  grant 
him  years  exceeding  many.2  Through  thy  help  his  glory 
is  great :  dignity  and  majesty  thou  hast  conferred  upon 
him.  Thou  makest  him  for  all  time  to  come  the  king  of 
peerless  blessedness.  With  the  light  of  thy  countenance 
thou  dost  make  him  exceeding  glad.  Yea,  the  king  trusts 
in  Jehovah,  and  the  mercy  of  the  Most  High  will  preserve 
his  throne  from  tottering. 

Prayer  for        Thou 3  shalt  search  out  with  avenging  hand  all  them 

tinned  pros-  that  hate  thee,  and  in  thine  anger  cast  them  into  the  fur- 

penty  (8-12)  nace  Q£  gre^  an(j  Destroy  fat[r  children  from  the  face  of 

the  earth.     When  they  cunningly  plan  thy  destruction, 

they  shall  fail ;  for  thou  wilt  force  them  to  flee,  aiming  at 

their  faces  with  thine  arrows. 

1  This  explanation  of  the  purpose  of  the  psalm  is,  of  course,  only  con- 
jectural, but  probable. 

a  "  For  ever  and  ever  "  is  a  hyperbole.     Cf.  Ps.  61  :  6,  7;  i  Kings  i  :  31. 
*  Apparently  Jehovah. 

262 


the  Psalmists  Psalm  20  :  9 

Lift  thyself  up,  O  our  God,  in  thy  strength  :  so  shall  we  Grateful  ac- 
celebrate  thy  mighty  power. 

(13) 

IV 

PRAYERS   FOR   THE   KING'S  WELFARE  AND    SUCCESS 
I.    On  the  Eve  of  Battle  (20) 

Our  prayer  for  thee,  O  king,  is  that  the  ever-watchful  An  appeal 
God  of  Israel  may  answer  thee  in  the  time  of  distress, 
setting  thee  where  thou  art  safe  from  the  foe,  and  send-  ^'^ 
ing  thee  from  the  temple-hill  the  help  and  support  that 
thou  needest.  All  thine  offerings  and  sacrifices  may  he 
favorably  remember,  and  grant  thee  all  thy  heart's  desire, 
and  bring  thy  designs  to  fruition  !  Then  will  we  exult  in 
thy  victory  and  magnify  1  the  name  of  our  God.  a 

Now  I  am  sure  that  Jehovah  will  give  the  victory  to  his  Prayer  an- 
anointed  king,  and  answer  from  his  holy  heaven  with  his  JaVrs  victory 


mighty  and  victorious  hand.     In  horses  and  chariots  the  sure 
foe  are  strong  ;  but,  as  for  us,  our  strength  '  is  in  the  name 
of  Jehovah  our  God.     The  foe  shall  assuredly  fall  pros- 
trate ;  but,  as  for  us,  we  will  rise  and  stand  upright.     O 
Jehovah,  save  the  king,  and  answer  when  we  call. 

1  Instead  of  "  set  up  our  banner,"  by  a  probable  transposition  of  the  con- 
sonants, supported  by  the  Greek  version. 

8  Probably  at  this  point  sacrifice  is  offered  and  the  omens  prove  favorable. 
8  For  "  we  will  make  mention,"  read  "  we  will  be  strong  "  (v.  7). 
263 


Psalm  6 1  :  i  The  Messages  of 


2.  For  the  Preservation  of  the  Kings  Life  (61) 

Prayer  for  Give  earnest  heed  to  my  prayer,  when  my  spirit  is  low 
('i-°4t)ectl  and  I  cry  to  thee  from  the  distant  land.  Help  me  to 
climb  the  rock  which  is  too  high  for  me.1  For  thou  art 
my  refuge,  my  strong  tower  of  defence  against  the  foe. 
O  that  I  might  abide  forever  as  guest  in  thy  tent,*  and 
hide  me  beneath  thy  sheltering  wings. 

Assurance        For  I  know,  O  God,  that  thou  hearest  my  prayers,  and 
5'  wilt  grant  once  more  possession  of  the  land  to  those  who 

loyally  worship  thee. 

Prayer  for  We  would  also  remember  the  king.  O  long  may  his 
(6-C8)m§  life  be  spared,  and  may  his  years  be  very  many.  May 
he  ever  live  in  the  light  of  thy  gracious  presence.  Com- 
mand thine  angels,  Mercy  and  Faithfulness,  to  watch  over 
him.  Hear  this  my  prayer,  and  then  I  will  praise  thy 
name  forever,  paying  my  vows  each  day. 

3.  For  the  Overthrow  of  His  Enemies  (63) 

The  vision  of     O  Jehovah,  thou  art  my  God ;  body  and  soul  I  thirst 

iic°worship    for  thee,  as  the  parched  land  for  the  rain.     As  once  in  the 

(l"5)  worship  of  the  temple,  I  beheld  thy  power  and  thy  glory,8 

so  in  this  spirit  of  glad  awe  would  I  continue  to  praise 

1  Duhm  translates,  "  Guide  me  in  the  distress  which  is  too  sore  for  me." 
*  Probably  refers  to  the  temple,  or  at  least  to  the  city  of  Jerusalem ;  the 
speaker  is  in  exile  (v.  2). 
»  Cf .  Isaiah  6. 

264 


the  Psalmists  Psalm  101  :  i 


and  bless  thee  with  uplifted  hands  as  long  as  I  live ;  for 
thy  love  is  better  than  life.1  My  soul  has  feasted  royally, 
and  I  shall  praise  thee  in  glad  songs. 

Yea,2  on  my  bed  I  think  of  thee  and  meditate  of  thee  in  The  vision 
the  watches  of  the  night.     For  thou  hast  been  my  help  °6f.?}od  in  life 
and  beneath  thy  sheltering  wings  I  sing  for  joy.     My 
soul  clings  to  thee,  and  thou  holdest  me  up. 

But  as  for  those  who  seek  to  take  my  life,  down  they  The  destiny 
will  go  to  the  lowest  depths,  perishing  by  the  sword  and 
left  unburied  on  the  battle-field  for  jackals  to  devour, 
Such  is  the  fate  of  the  king's  enemies ;  but  the  king  him- 
self shall  rejoice  in  his  God,  and  all  who  loyally  serve  the 
cause  of  Jehovah  shall  have  reason  to  glory,  while  the 
liars  who  oppose  them  will  be  struck  dumb. 


THE   CHARACTER    OF   THE    KING 

I.  His  Desire  to  Rule  Righteously  (101) 

I  would  celebrate  before  thee,  O  my  God,  in  music  and  Vows  of  per 
song,3  the  love  and  justice  that  ought  to  mark  the  king.      (?."*  punty 

1  His  love  or  mercy  was  his  real  glory.  This  is  the  revelation  to  Moses 
(Exod.  34  :  6)  which  is  so  often  alluded  to  in  the  Psalter :  cf.  86  :  15  ;  103  :  7. 

9  Or  perhaps,  though  less  probably,  "when,"  connected  immediately 
with  the  preceding  verse. 

8  Possibly  Duhm  is  right  in  reading,  "  I  would  keep  love  and  justice." 
"  Keep  "  and  "  sing  "  are  somewhat  alike  in  Hebrew. 

265 


Psalm  101  :  2  The  Messages  of 

I  will  see  that  my  walk  is  blameless,1  and  within  my 

own  home  I  would  fain  have  my  life  a  model  of  sincerity. 

I  will  cherish  no  base  ambitions.     I  reject  with  loathing 

the  impulse  to  go  astray.     I  shall   never  be  false  to  my 

better  self,  and  I  shall  have  nothing  to  do  with  evil.9 

Vows  to  ex-      I  will  silence  the  lips  of  the  slanderer.     The  haughty 

from  theV1     eyes  and  the  proud  heart  I  will  not  tolerate.     But  I  shall 

theriandd     ^°°^  w^^  favor  upon  the  trusty  and  blameless,  and  bring 

(5-8)  them  to  my  court,  and  make  them  my  servants.  But  there 

will  be  no  room  there  for  traitors,  and  liars  shall  have  no 

place  among  my  attendants.     Morning  by  morning  I  will 

destroy  the  godless,  that  wickedness  may  be  rooted  out  of 

Jerusalem,  the  city  of  our  God. 

2.  A  Prayer  for  a  Just  and  Glorious  Reign  (72) 

Prayer  that  O  God,  who  art  the  source  of  justice,  plant  in  the  heart 
mayklbejust°f tne  king  the  spirit  of  the  justice  that  is  thine,  that  he 
chamhfon  of mav  Just^y  JU(^ge  tnY  down-trodden  people,  and  that  all 
the  op-  through  the  land  there  may  be  peace  on  mountain  and 

pressed  (1-7) 

hill.  May  he  help  the  down-trodden  to  their  rights,  and 
save  the  poor  by  crushing  the  oppressor  in  pieces.  May 
he  live  as  long  as  3  the  sun  and  the  moon — for  ages  and 

.  *  "  When  wilt  thou  come  to  me  ?  "  (2b).     If  the  text  and  translation  of 
this  clause  are  correct,  it  is  not  easy  to  see  its  relevance  in  this  context. 

a  Most  of  the  verbs  in  1-4  may  be  taken  as  statements  rather  than  as  ex- 
pressions of  a  wish. 
8  So  the  Greek  version. 

266 


the  Psalmists  Psalm  72  : 15 

ages.  May  he  refresh  his  people  as  the  grass  is  refreshed 
by  the  rain  from  heaven — the  showers  of  rain  that  water 
the  earth.  In  his  days  may  righteousness  flourish  and 
abundance  of  peace  till  the  moon  be  no  more. 

May  his  sway  extend  from  ocean  to  ocean,1  and  from  His  world- 
the  river 2  to  the  uttermost  ends  of  the  earth.     May  his  3gnety°(!5x) 
enemies 3  bow  the  knee   before  him,  may  his  foes  fall 
down  on  their  faces  before  him.    May  the  Spanish 4  kings, 
and  the  isles  of  the  inland  sea,  bring  him  tribute.     May 
Arab  and  Ethiopian  kings  offer  him  gifts  of  allegiance. 
Yea,  may  all  kings  fall  prostrate  before  him,  and  all  peo- 
ples yield  him  their  service.6 

For  he  is  the  saviour  of  the  poor  when  they  cry — the  The  justice, 
saviour  of  the  helpless  and  the  down-trodden.  He  takes  andSfameyof 
pity  on  those  who  are  crushed  and  needy,  saving  their 
lives  from  oppression  and  violence ;  for  he  will  not  allow 
the  blood  of  his  innocent  dear  to  be  shed.  Long  may  he 8 
live  and  receive  of  Arabia's  gold.  Prayer  shall  be  made 

1  Mediterranean  Sea  and  Indian  Ocean. 

a  Euphrates. 

8  Instead  of  "  they  that  dwell  in  the  wilderness." 

*  Tarshish,  Tartessus,  a  Phoenician  colony  in  Southern  Spain. 

8  It  has  been  acutely  suggested  that  vv.  8-1 1,  which  somewhat  break  the 
connection  between  7  and  12,  are  really  a  later  interpolation,  intended  to 
celebrate  the  world-wide  dominion  of  the  king  of  1-7,12  ff.,  who,  of  course, 
in  later  times,  was  understood  to  be  the  Messiah,  though  very  possibly  the 
original  reference  was  to  one  of  the  historical  kings. 

8  Not  the  poor :  he,  at  any  rate,  had  no  gold  to  offer,  unless  with  Well- 
hausen  we  assume  that  the  poor  are  throughout  the  Jews. 
267 


Psalm  72  :  15  The  Messages  of 

for  him  ceaselessly  :  all  the  day  long  shall  men  bless  him. 
May  his  land  have  plenty  of  corn  ;  even  on  the  mountain 
tops  may  it  wave  like  Lebanon.  May  the  people  in  his 
cities  be  numberless  and  fair  as  the  grass  of  the  field. 
May  his  name  live  forever  and  ever,  abiding  as  long  as 
the  sun  shall  shine,  and  may  his  prosperity  be  the  wonder 
of  nations  1  throughout  the  wide  world. 

VI 

THE   DOMINION    OF   THE    KING 

I.  Universal  Dominion  Promised  by  Jehovah  (2) 
World-rebel-     What  folly  !    Wherefore  this  ferment  among  the  hea- 


then,  and  these  murmured  schemings  that  can  but  come 
Messiah       to  nought  ?     Kings  and  princes  of  earth  against  the  King 
of  heaven  —  plotting  and  preparing  against  Jehovah  and  his 
anointed  king.     "  Let  us,"  they  say,  "  be  their  bondsmen 
no  more.     Away,  away  with  the  marks  of  our  bondage." 
Jehovah's         From  his  throne  in  the  heavens  the  Lord  laughs  and 
theCrkebTis°f   scoffs  at  the  silIY  rebels.    But  soon  his  laughter  will  turn 
(4-6)  to  furious  indignation,  and  with  these  words  he  will  con- 

found them  :   "  Fools  !  it  was  I,  yes  I,  who  set  the  king 
whom  ye  have  disowned,  upon  Zion  my  holy  hill."2 

1  Literally,  "  may  they  bless  themselves  in  him."    Cf.  Gen.  n  :  3. 

a  The  Greek  version  reads,  "  I  was  set  by  him  upon  Zion,  his  holy  hill." 
The  advantage  of  the  Greek  reading  is  that  then  vv.  6  and  7  are  connected, 
and  it  is  not  necessary  to  assume  any  change  of  speaker. 
268 


the  Psalmists  Psalm  1 10  :  i 


Encouraged  by  Jehovah's  word,  thus  speaks  the  anoint-  Jehovah's 
ed  king  :  "  I  am  king  by  Jehovah's  decree  ;   for  '  thou 
art  my  son,'  he  said  to  me,  '  I  have  made  thee  my  son  on 
this  the  day  of  thy  crowning.     Thine  is  the  earth  to  its  ed  ki°g  (7-9) 
uttermost  bounds.     The  heathen  with  their  rebel  kings 
are  thine  :  I  will  give  thee  them  all  for  the  asking.     Thou 
shalt  crush  them  with  thine  iron  sceptre,  and  dash  them 
in  pieces  as  lightly  as  a  potter  his  vessels  of  clay.'  " 

Take  to  heart,  then,  ye  kings  and  rulers,  this  decree  of  The  rebels 
Jehovah  :  let  it  teach  you  the  folly'  of  rebellion,  and  lead 
you  to  serve  him  with  fear  and  trembling.1  Do  homage 
to  him,2  lest  in  his  indignation  he  destroy  you,  in  the  re- 
bellious way  on  which  ye  have  entered  ;  for  soon  his 
anger  will  blaze  out.  Happy  in  that  dread  day  shall  be  all 
whose  refuge  is  in  him. 

2.  The  Divine  Promise  of  Victory  over  all  Foes   (i  10) 

These  are  the  words  of  the  oracle  which  Jehovah  has  The  promise 
given  me  concerning  my  Lord  the  King.     "Take 


1  It  may  fairly  be  doubted  whether  the  word  "rejoice  "  is  correct  here  (v. 
n)  ;  perhaps  we  should  emend  to  "  writhe,"  by  the  change  of  a  single  letter. 

8  A  great  controversy  has  waged  round  the  words  usually  rendered  "  kiss 
the  son.  "  For  many  reasons  this  translation  is  improbable,  unsupported  as 
it  is  by  the  Septuagint,  which  renders  "  gather  admonition,"  and  involving 
as  it  does  a  different  word  for  "  son  "  from  that  in  v.  7.  The  above  para- 
phrase represents  the  general  sense.  The  "  he  "  in  the  clause  "  lest  he  be 
angry  "  refers  to  Jehovah. 

•  It  is  a  curious  and  interesting  fact  —  whether  significant  or  not  it  is  hard 
to  say—  that  the  initial  consonants  of  the  lines  ib-4  spell  the  Hebrew  word 
269 


Psalm  no  :  i  The  Messages  of 

place,"  he  said  to  him,  "  at  my  right  hand  as  my  viceroy, 
and  I  will  give  thee  the  victory  over  thy  foes,  and  lay  them 
vanquished  at  thy  feet  to  serve  thee  as  a  footstool.  From 
the  holy  temple-hill  thy  God  shall  extend  thy  sway  over 
the  land,  bidding  thee  have  dominion  over  the  foes 
who  surround  thee.  On  the  day  when  the  army  marches 
forth,  thy  people  offer  thee  willing  service ;  thy  youthful 
warriors,  fresh  as  the  dew  of  the  early  morning,  flock  to 
thy  standards  upon  the  holy  hills 1  of  Jerusalem. 
The  king  is  Thou  art  priest  as  well  as  king  ;  for  Jehovah  has  sworn 
priest°(4)e  an  inviolable  oath,  "  Thou  art  priest  forever  after  the 

manner  of  Melchizedek."  a 

The  king-  Jehovah  will  defend  and  strengthen  his  priestly  king, 
umphant  and«  m  ^G  ^aY  °f  ms  anger,  when  he  comes  in  judgment, 
te~7)  he  will  crush  the  heathen  kings  who  oppose  him.  Israel's 

king  too,  will  deal  judgment  among  the  heathen  peoples, 
crushing  the  heads  of  his  foes,  and  filling  the  broad 
fields  with  their  corpses  ;  and,  as  he  pursues  the  re- 
treating foe,  he  drinks  of  the  brook  by  the  way  to  refresh 
him,  and  gathers  strength,  and  hastens  on  with  head  up- 
lifted. 

for  Simon,  who  was  proclaimed  "  leader  and  high  priest  for  ever,"  and  who 
secured  temporary  independence  for  Judaea  by  the  capture  of  the  citadel  of 
Jerusalem  (142  B.  C.). 

1  Or  "in  holy  attire  "  (so  the  text). 

2  That  is  either  in  being  not  hereditary,  or  in  combining  priestly  with  royal 
functions.  » 

270 


the  Psalmists  Psalm  18  :  15 

3.   Jehovah's   Unceasing  Care  for  His  Servant,  the 
King  (18)  > 

I  will  exalt  2  thee,  Jehovah,  my  strength.  Prayer  for 

Jehovah  is  both  my  refuge  and  my  champion.     In  him,  from*d£ad 
as  in  a  high  strong  tower,  I  hide  ;  he  shields  and  saves  Peril  (x-6) 
me  from  violence.3    As  soon  as  I  utter  the  cry,  "  Praised 
be  Jehovah,"  I  am  saved  from  the  foe.     The  fearful  bil- 
lows of  perdition  surrounded  me  :  like  a  huntsman,  death 
caught  me  in  the  toils.     In  my  distress,  I  shouted  for 
help  to  Jehovah,  my  God,  and  my  cry  pierced  his  ears  in 
heaven,  and  straightway  he  came  to  my  help. 

At  his  coming  the  earth  quaked,  the  mountains  shook.  Jehovah  ap- 
Dark  angry  clouds,  edged  with  fiery  red,  began  to 


in  the  sky.     On  the  wind-driven  cloud  he  flew  down,  hid- 
den  in  the  thick  darkness  of  its  waters  —  clouds  that  were  (7-2°) 
charged  with  hail  and  fire.4     Then  came  the  thunder-peal, 
and  flashes  of  deadly  lightning,  like  arrows  sped.     In  the 
angry  storm,  the  bottom  of  the  sea  6  and  the  foundations 

1  It  is  interesting  and  instructive  to  compare  this  psalm  throughout  With 
the  other  recension  in  2  Sam.  22. 

2  Instead  of  "  I  will  love  thee,"  by  a  very  simple  change.     "  Love  "  is  an 
expressive  thought  :  whether  it  is  natural  here  is  another  question.     The 
verse  does  not  occur  in  2  Sam.  22. 

8  To  v.  2  should   probably  be  added  from  2  Sam.   22:3  the  line  "my 
saviour,  thou  savest  me  from  violence." 

4  "  Hailstones  and  coals  of  fire  "  in  isc  seems  to  be  inadvertently  repeated 
from  i2b.     It  occurs  only  once  in  the  Samuel  passage. 

*  So  2  Sam.  22  :  16,  instead  of  "waters  "  (v.  15). 
27I 


Psalm  1 8  :  15  The  Messages  of 

of  the  earth  were  laid  bare.  This  mighty  God  of  the 
storm  stretched  down  and  drew  me  out  of  the  billows '  of 
my  distress,  and  delivered  me  from  the  enemies  who  were 
too  strong,  for  me.  On  the  day  that  they  had  meant  to  be 
my  day  of  doom,  he  proved  himself  my  stay,  and  in  his 
love  for  me,  he  brought  me  out  of  my  straits  into  a  broad 
place,  rewarding  me  thus  for  my  piety  and  purity, 
as  a  reward  For  I  had  kept  his  ways  unswervingly,  never  turning 

fst's  ien?eg"-m~  aside  from  his  commandments,  but  keeping  myself  blame- 
rity  (21-24)  less  and  sinless  before  him 

For  God  For  thou  dost  deal  with  men  as  they  with  thee— kind  to 

meVaTthey  tne  kind,  and  wayward  to  the  wayward,  saving  the  hum- 

<>5S-3p)e        ble  and  numblmg  tne  proud.     Yes,  it  is  thou  who  art 

the  light  of  my  darkness.     With  thy  help  I  tear  down 

ramparts a  and  leap  over  walls.     Yes,  surely  God  is  just 

and  his  promises  are  sure ;  he  is  the  defence  of  all  who 

put  their  trust  in  him. 

He  gives  the  There  is  no  God  like  Jehovah — the  God  who  gives  me 
tSr^veVhis  strength  and  victory  and  fleetness  of  foot  and  skill  in  fight 
mfnion  over  to  bend  a  brazen  bow-  Thou  art  my  defence  and  my 
the  world  saviour.8  Thou  dost  enable  me  to  take  lone:  swift  strides, 
(31-45) 

» Cf.  v.  4. 

'  By  a  simple  change  in  the  words  rendered  "  run  "  and  "  troop  "  (v.  29). 

3  Literally:  "  thou  givest  me  the  shield  of  thy  (Septuagint,  my)  salvation 
.  .  .  and  thy  gentleness  makes  me  great  or  many"  (v.  35).  Much 
doubt,  however,  attaches  to  the  word  rendered  gentleness  (.i.e.,  condescend- 
ing love).  It  has  been  rendered  "thy  hearing  of  me"  or  "thy  chastise- 
ment of  me."  Wellhausen  emends  and  translates :  thy  help.  Duhra  emends 
both  noun  and  verb :  thy  buckler  protects  me. 
272 


the  Psalmists  Psalm  89  :  i 

so  that  I  can  run  mine  enemies  down  to  their  doom, 
smiting  them  so  that  they  rise  no  more.  Thou  givest  me 
strength  and  victory :  thou  makest  mine  enemies  turn 
their  back  and  flee  to  their  own  destruction.  They  cried 
for  help  to  thee,  but  there  was  none  to  hear  or  save,  and 
I  stamped  them  down  like  dust  or  mire.  Thou  dost  de- 
liver me  in  the  wars  my  people  wage,1  and  makest  me 
lord  of  the  world.  Strange  peoples  do  homage  to  me ; 
even  when  they  but  hear  of  me,  they  come  trembling  out 
of  their  fortresses  to  offer  me  their  cringing  obedience. 

Hail  to  Jehovah  !  blessed  and  exalted  be  the  God  who  Blessed  be 
gives  me  victory  and  vengeance,  delivering  me  from  re- 
bellious and  violent  men.  In  song  will  I  praise  his  name 
among  the  heathen  for  the  glorious  victories  he  has 
wrought  for  his  king,  and  the  love  he  has  shown  to  his 
anointed,  to  David  and  his  seed  for  evermore. 


VII 

YEARNING    FOR   THE    MESSIANIC    KING 

I.  The  Sure  Promise  to  David  (89)  9 

Forever  will  I  sing  the  praises  of  thy  mercy  and  thy  The  sure 
faithfulness,  O  our  God.    For,  in   accordance   with   thy  fta 

1  "  From  the  contentions  of  the  people "  (other  versions :    peoples,  my 
people).    The  context  suggests  that  this  must  be  more  than  civil  war. 

2  See  note  on  Ps.  132  :  10  (p.  278). 

273 


Psalm  89  :  2  The  Messages  of 

promise  to  establish  eternal  as  the  heavens  that  mercy  and 
faithfulness  of  thine,  thou  didst  make  a  sworn  covenant 
with  thy  servant  David,  to  build  his  throne  and  to  establish 
his  descendants  upon  it  forever. 

The  angels  Then  the  praises  of  thy  marvellous  kindness  to  David 
mcompara-  and  Israel  rang  through  the  heavens  from  the  lips  of  the 
whoJfshs°rong  holy  angels  round  about  thY  throne ;  for  thou  art  the  Lord 
and  just  of  them  all,  and  among  them  there  is  none  to  compare 
with  thee,  the  God  majestic  and  terrible.  O  Jehovah, 
God  of  hosts,  who  is  strong  like  thee  ?  For  it  was  thou 
who  didst  master  the  great  primeval  sea,  and  still  the 
proud  waves  thereof.  It  was  thou  who  didst  crush  the 
monster  Rahab  to  pieces  and  scatter  thy  foes  by  thy 
mighty  arm.1  And  after  thy  victory,  thou  didst  show  thy- 
self mighty  to  create.  For  sky  and  earth  and  all  that  is 
therein  are  thine :  it  was  thou  who  didst  found  them. 
North  and  south  are  thy  creation,  and  the  giant  moun- 
tains 8  shouted  the  praises  of  thy  handiwork.  Thou  art 
just,  too,  and  merciful,  as  thou  art  mighty.  Thy  throne 
is  supported  on  law  and  order,  and  love  and  faithfulness 
are  thine  angel  attendants. 

Happy  is  is-     O  how  happy  is  Israel  that  can  call  such  a  God  her  own 

suchTcod   and  g^et  him  with  glad  festal  shouts  !    With  the  light  of 

(15-18)         thy  gracious  face  upon  them,  O  our  God,  they  shall  walk 

unrestrained,  rejoicing  in  thee  continually  and  exalting  thy 

1  V.  9  S.    For  a  very  similar  reference  to  creation,  cf.  74  :  13  ff.  (p.  239). 
•  Like  the  stars  :  cf .  Job  38  :  7. 

274 


the  Psalmists  Psalm  89  :  29 

righteousness ;  for  thou  art  our  strength  in  whom  we 
glory,  and  thy  favor  will  lift  us  to  honor.  For  thou,  the 
holy  God  of  Israel,  hast  the  king,  our  defender,  in  thy 
keeping.1 

In  those  days 2  thou  didst  appear  to  thy  holy  prophet,1  Ancient 
and  utter  these  solemn  words :  "  From  among  the  people  JSSv5i°to 
I  have  found  a  heroic  youth,  even  David  my  servant,  and  aif 
raised  him  above  them  all  to  the  place  of  honor,  setting  a 
crown  4  upon  his  head,  and  anointing  him  with  holy  oil, 
and  I  will  protect  him  and  strengthen  him,  so  that  no 
wicked  enemy  shall  ever  assail  or  afflict  him.  His  foes  I 
will  smite  and  crush  before  him.  My  faithfulness  and 
love  shall  attend  him,  and -lift  him  to  high  honor,  and  I 
will  extend  his  sway  from  the  sea  to  the  distant  Euphrates.* 
He  shall  call  me  his  father,  his  God,  and  his  mighty 
helper ;  and  I,  on  my  part,  will  make  him  my  first  born 
son,  highest  among  earth's  kings.  My  covenant  of  love  I 
will  steadfastly  keep  with  him  forever,  making  his  throne 
endure  as  the  heavens,  and  maintaining  his  descendants 
upon  it  forever. 

1  V.  18.     Literally,  "  For  to  Jehovah  belongs  our  shield,  and  to  the  holy 
one  of  Israel  our  king."     The   king  belongs  ideally  to  Jehovah,  though  at 
present  Israel  has  none.     The  translation  "  Jehovah  is  our  king  "  is  easier, 
but  not  correct. 

2  Cf.  vv.  3,  4.     The  passage  rests  on  2  Sam.  7. 

8  "  Thy  godly  one ;  "  apparently  Nathan  is  meant. 

*  Instead  of  "  help,"  by  the  change  of  a  single  letter  (cf.  v.  39). 

•  Cf.  72  :  8. 

275 


Psalm  89  :  30 


The  Messages  of 


(30-37) 


The  present 


promise?* 
(38-45) 


Disobedi-  If  his  children  profane  my  law  by  disobedience,  I  will 
punish  their  sin  with  stripes  from  the  rod  ;  but  from  him  I 
w^  not  withdraw  my  love  or  my  loyalty.  I  will  not  pro- 

frustrate  the  fane  my  covenant  by  altering  the  word  that  I  have  spoken 
—  the  solemn  inviolable  oath  that  I  swore  to  David.  There 
shall  never  be  wanting  a  man  to  sit  upon  his  throne  ;  it 
shall  endure  as  long  as1  the  sun  or  the  moon  or  the 
heavens." 

Such  was  thy  promise  ;  a  but  ah  !  now  thou  hast  cast  us 
off  in  contempt,  and  hast  shown  thine  anger  against  thine 
anointed  servant,  spurning  thy  covenant  with  him,  and 
dashing  his  sacred  crown  to  the  ground.  Thou  hast 
made  breaches  in  his  walls,  and  laid  his  bulwarks  in  ruins, 
so  that  the  neighbors  jeer,  and  rob  him  as  they  pass  by. 
Thou  hast  suffered  his  enemies  to  taste  the  joy  of  victory 
over  him  :  thou  hast  turned  back  his  sword  from  the  foe 
and  left  him  prostrate  on  the  field  of  battle.  Thou  hast 
robbed  him  of  his  splendor,3  and  overwhelmed  him  with 
shame  and  grief  and  made  him  old  before  his  time. 

How  long,  O  our  God,  wilt  thou  hide  thyself  ?  will 
thine  anger  flame  forever  ?  Remember,  O  Lord,  what  life 
is>  and  how  Patnetic  4  is  the  end  of  man  ;  for  where  is  the 

1  The  word  rendered  "  witness  ''   in  v.  37  should  probably  be  rendered 
"  forever."     This  would  involve  no  change  in  the  consonants. 
«  Cf.  v.  19. 

3  Or  perhaps  "  sceptre,"  by  emendation,  v.  44.     (Baethgen.) 

4  Literally,  "  for  what  nothingness."     Wellhausen  translates:  On  what 
fleeting  foundations  thou  hast  created  mankind  !  (v.  47). 

276 


Prayer  to 


the  Psalmists  Psalm  132  :  10 

man  that  escapes  the  hand  of  Sheol  and  never  sees 
death  ?  O  then,  since  death  is  so  sure,  wilt  thou  not  be 
merciful,  and  fulfil  right  speedily  the  gracious  promise 
which  of  old  thou  didst  solemnly  swear  to  David  ?  Re- 
member how  thy  servants  are  reviled,  bearing  in  their 
bosom  the  scorn  of  nations  many.  O  remember  the  bit- 
ter, bitter  insults  with  which  thine  enemies  pursue  the 
steps  of  thine  anointed. 

2.  The  Certainty  of  the  Fulfilment  of  the  Promise  to 
David  (132) 

Be  gracious  to  us,  O  our  God,  for  the  sake  of  thy  ser-  Prayer  for 
vant  David,  and  remember  all  the  trouble  that  he  bore  till  dynast^10 
he  found  a  dwelling-place  for  thee.  ^ 

Remember  how  he  swore  '  never  to  enter  his  house  or  David's  vow 
sleep  upon  his  bed  till  he  had  found  a  place  for  Israel's  £»  Jah  a"^" 
God  to  dwell  in.  house  (2-5) 

See  !  we  went  to  Kirjath-jearim  in  the  district  of  Ephra-  The  pro- 
thah,9  where  we  heard  that  it  was,  and  there  we  found  it.  Srr   theark 


We  said,  "  Let  us  go  to  his  house,  and  humbly  bow  be-  to  Zlon  (6"9) 
fore  him,  and  beseech  him  to  enter  and    dwell   there. 
Arise,"  *  we  sang,  "  O  Jehovah,  and  enter  thy  place  of 
rest,  thou  and  thine  ark  victorious.     Let  thy  priests  wear 
robes  of  salvation,  and  thy  people  sing  for  joy." 

1  No  such  vow  is  recorded  in  the  existing  historical  books. 
3  Cf.  the  genealogical  statement  of  this  relationship  in  i  Chron.  2  :  50, 
For  the  incident  alludfed  to  here,  cf.  i  Sam.  7  :  i,  2,  and  2  Sam.  6  :  2-4. 
8  Cf.  Num.  10  :  35. 

277 


Psalm  132  :  10  The  Messages  of  the  Psalmists 

°  remember  thv  servant  David,  and  for  his  sake  reject 
wish  and  not  thine  anointed ; '  but  fulfil  the  inviolable  oath  that  thou 
didst  graciously  sware  to  David  in  answer  to  the  oath  that 
he  sware  to  thee.2  "A  son  of  thine  "—so  thou  didst  swear 
to  him — "  will  I  set  upon  thy  throne,  and  descendants  of 
thine  shall  be  on  thy  throne  forever,  if  only  they  keep 
the  commandments  I  teach  them  :  for  Zion  is  the  home  of 
mine  own  choice,  the  place  where  I  have  vowed  to  dwell 
forever.  I  will  nourish  her  richly  and  give  food  in  abun- 
dance to  her  poor.  I  will  clothe  her  priests  with  robes  of 
salvation,  and  put  songs  of  joy  in  the  mouth  of  her  saints. 
In  the  holy  city  I  will  lift  to  honor  a  scion  of  the  line  of 
David  mine  anointed,  and  I  will  continue  his  line  forever. 
I  will  clothe  his  enemies  in  robes  of  shame,  but  on  his 
head  I  will  set  a  glittering  crown." 

1  Most  probably,  in  this  connection,  some  other  than  David.  Some  sup- 
pose that  the  people  are  intended,  but  the  reference  is  more  likely  to  be  to  a 
person.  Graetz  and  Sellin  suppose  the  subject  of  this  psalm  and  Psalm  89 
to  be  Zerubbabel. 

»Cf.v.a. 


178 


PSALMS  CONCERNING  THE 
UNIVERSAL  REIGN   OF  JEHOVAH 


PSALMS  CONCERNING   THE 
UNIVERSAL  REIGN   OF  JEHOVAH 

I 

INTRODUCTION 

Whatever  the  fate  of  the  earthly  monarchy  might  be, 
Israel  always  felt  herself  to  be  under  the  sovereignty  of 
an  invisible  king,  and,  however  the  dreams  of  an  earthly 
kingdom  might  be  dashed  by  the  hard  facts,  the  Kingdom 
of  Jehovah  was  sure  to  come.  There  were  times,  too, 
when  it  actually  came  "  with  observation," — when  not  only 
could  Israel  say,  "  Jehovah  has  done  great  things  for  us," 
but  when  even  the  heathen  were  constrained  to  admit  that 
"Jehovah  had  done  great  things  for  them  "  (126  :  2)  ;  and 
those  days  were  partly  a  fulfilment  and  partly  a  prophecy 
of  the  golden  days  when  Jehovah  was  to  show  himself 
king  over  all  the  earth,  claiming  and  receiving  the  homage 
of  a  converted  world.  More  than  most  nations  the  He- 
brews had  the  genius  for  seeing  the  universal  in  the  par- 
ticular ;  and  through  the  lines  of  the  brilliant  and  impetu- 
ous lyrics,  which  celebrate  some  great,  though  temporary 
triumph,  we  catch  clear  glimpses  of  the  latter  days,  when 
God  shall  be  all  in  all. 

281 


The  Messages  of 

These  psalms,  with  their  large  outlook  upon  a  coming 
judgment  of  the  nations  and  a  cloudless  future  for  Israel, 
doubtless  find  their  origin,  like  other  psalms,  in  definite 
historical  occasions.  The  numerous  points  of  contact  be- 
tween these  psalms  and  the  latter  part  of  Isaiah  render  it 
probable  that  this  "  new  song  "  was  the  song  sung  by  the 
Jews,  when  their  deliverance  from  exile  was  an  accom- 
plished fact.  They  throb  with  the  joy  of  a  real  redemp- 
tion, besides  pointing  to  a  larger  redemption  to  come. 
The  nations  were  amazed,  and  Zion  was  glad  (97  :  8), 
and  nature  is  called  upon  to  share  in  the  general  joy  (98  : 

7,8). 

Jehovah,  who  ushers  in  this  blessed  kingdom,  does  so 
in  virtue  of  his  power  and  of  his  character.  He  is  the  glo- 
rious and  terrible  God  (97  :  2-5),  creator  and  sustainer  of 
all  things,  lord  of  sea  and  land,  valleys  and  hills  (95  :  4,  5  ; 
93  14;  96:  5).  History  has  made  it  plain  that  no  god 
can  be  compared  to  him  (95  :  3 ;  96  :  4 ;  97  19);  and  this 
omnipotence  he  has  exercised  on  behalf  of  Israel  whom  he 
loves  and  shepherds  (100)  by  saving  her  beyond  all  hu- 
man expectation. 

"  Jehovah  has  made  known  his  power  to  help, 
His  righteousness  [that  is,  his  vindication  of  Israel]  he  hath 

openly  showed  in  the  sight  of  the  nations. 
He  hath  remembered  his  love  and  his  faithfulness 
Toward  the  house  of  Israel. 
All  the  ends  of  the  earth  have  seen 
The  help  our  God  has  given  "  (98  :  a,  $> 
88* 


the  Psalmists 

The  ultimate  result  of  this  interposition  of  Jehovah,  which 
is  so  obvious  as  to  be  undeniable  even  by  the  heathen 
themselves,  is  that  they  too  are  to  be  brought  to  the  recog- 
nition of  Israel's  God,  and  to  join  with  Israel  in  the  spon- 
taneous worship  of  him.  Occasionally  it  is  suggested  that 
the  homage  is  to  be  effected  by  force  (47  :  3),  but  often  it 
is  represented  as  due  to  the  compulsion  of  a  genuine  con- 
viction inspired  by  the  marvel  of  Israel's  deliverance  (98  : 
3, 4).  But  whether  due  to  compulsion  or  conviction,  the  re- 
sult is  to  be  that  Jehovah  will  be  king  over  all  the  earth, 
and  his  praises  sung  by  every  nation  (99  :  2,  3  ;  100  :  i, 
2).  To  appreciate  the  real  spiritual  significance  of  this 
vision  of  a  worshipping  world,  we  have  to  remember  the 
character  of  the  divine  king  who  was  thus  worshipped. 
His  love  for  Israel  was  no  partial  or  arbitrary  love.  His 
tender  mercies  are  over  all  his  works,  and  he  satisfies  the 
desire  of  every  living  thing  (145  :  9,  16).  His  kingdom 
is  an  everlasting  kingdom  because  it  is  established  on 
justice.  "  He  executes  justice  for  the  oppressed  .  .  . 
and  turns  the  way  of  the  wicked  upside  down  "  (146  :  7, 
9  f.).  This,  then,  was  the  brave  and  brilliant  hope  to  which 
Israel  lifted  her  spirit  at  the  sight  of  her  own  historical  re- 
demption— a  world  of  faithful  worshippers  responding  with 
gladness  to  the  salvation  of  her  national  God,  the  only 
God  in  all  the  earth. 


Psalm  47  :  i  The  Messages  of 

JEHOVAH'S  UNIVERSAL  REIGN 
i.  Its  Universal  Acknowledgment  (47) 

Jehovah  is  Clap  your  hands  for  joy,  all  ye  peoples,  and  send  up  glad 
jang  over  all  shouts  to  israei»s  God,  most  high  and  dread ;  for  he  is  the 

great  king  of  the  whole  world. 

His  benefi-  Once  in  the  early  days  he  made  nations  subject  to  Israel, 
showTSow  choosing  for  our  inheritance  the  goodly  land  of  Canaan, 
aasT(the)  Israel's  pride  and  delight ;  so  now  he  has  returned  to  his 

sanctuary  as  victor  accompanied  by  the  piercing  notes  of 

the  trumpet. 

Acknowl-  Sing  praises,  then,  to  our  God  and  King  again  and  yet 
bygforeignn  again.  For  our  God  is  king  over  all  the  earth  ;  sing  to 
i"rf°ofsthebe him  a  skilful  song.  His  reign  over  all  the  nations  has 
world  (6-9)  begun.  He  has  taken  his  seat  on  his  holy  throne.  Foreign 

nobles  are  joining  the  people *  of  Jehovah,  Israel's  ancient 

God  ;  for  they 2  all  are  his.     He  is  greatly  exalted. 

1  V.  9.  "  Gather  -with  the  people,"  if  we  assume,  which  is  probable,  that 
the  word  -with  has  fallen  out  before  the  word  people  :  the  two  words  have  the 
same  consonantal  outline  in  the  Hebrew.  If  the  text,  however,  be  correct, 
it  would  assert  that  these  foreigners  were  themselves  a  people  of  Jehovah — 
which  would  indeed  be  very  great  and  almost  without  a  parallel  in  the  Old 
Testament  (cf.  Mai.  i :  n). 

a  The  shields,  that  is, "probably  the  nobles  just  mentioned.  Wellhausen 
translates :  For  to  God,  our  shield,  belongs  the  world. 


the  Psalmists  Psalm  96  :  5 

2.  Jehovah's  Supremacy   Unquestionable  (93) 
The  contest  *  is  over  :  Jehovah  is  victor.     He  has  taken  Jehovah  is 


his  seat  upon  the  throne,  robed  in  majesty,  and  girt  with 
might.  Now  the  world  stands  firm  and  immovable.  From  king  (1-4) 
that  hour  of  the  victory  thy  throne  was  established,  and  for 
all  time  it  shall  abide.  Again  and  yet  again  did  the  floods 
lift  up  their  angry  voices ;  but  with  a  majesty  above  that 
of  the  great  roaring  waters,  with  a  majesty  above  that  of 
the  wild  breakers  of  the  sea,  majestic  in  the  height  stood 
Jehovah. 

All  that  our  God  ordains  is  unerringly  fulfilled — the  His  pu 
ruin  of  his  foes  and  the  triumph  of  his  kingdom.     To  this  Jempfe  n 
end  he  will  preserve  his  holy  temple  ;  it  shall  be  inviolate  vlolable  (4) 
forever. 

3.   The  Establishment  of  his  Universal  Sway  (96) 

Let  all  the  world  bless  the  name  of  Israel's  God  and  sing  Praise  to  je- 
to  him  such  a  song  as  has  never  been  sung  before.     Daily  grezft  ml 
proclaim  throughout  the  world  the  glorious  tidings  of  hisglorious^"6^ 
marvellous  victory.     For  great  is  he,   and  worthy  of  all 
praise ;  there  is  no  god  so  terrible  as  he.     All  other  na- 
tions have  idols  for  gods,  but  Israel's  God  is  the  creator  of 

1  Duhm,  interpreting  the  references  to  the  sea  literally,  takes  the  contest 
to  be  that  of  Jehovah  with  the  great  primeval  sea  of  chaos,  to  which  there 
are  undoubtedly  other  references  in  the  Psalter  (74 :  13  ff . ;  89 :  9  ff.). 


Psalm  96  :  6  The  Messages  of 

the  universe.     Majesty  and  splendor,  glory  and   might, 
attend  upon  him  in  his  heavenly  sanctuary. 

Jehovah  to  Ascribe  to  him,  ye  peoples  all,  yea,  glory  and  might 
luHnage'of  ascribe 1  to  him  ;  for  these  are  his  due.  Come  into  the 
the  world  COurts  of  his  temple  with  offerings  in  your  hands.  Kneel 

ye  before  him  in  holy  array,  and  tremble  as  ye  kneel. 
Universal         Proclaim  across  the  world  that  Jehovah  is  now  on  his 
Jehovah's*   throne.     The  world  is  fixed — to  be  shaken  no  more.     Let 
mieOKMa)   a^  ^e &ad  m  ^s  Presence — heaven  and  earth  and  roaring 
sea,  field  and  forest  and  all  that  is  therein.     For  he  is 
coming,  coming  to  judge  the  earth,  to  establish  his  right- 
eous sway  among  the  nations,  and  usher  in  the  Messianic 
age. 


4.   The  Joint  Homage  of  Nature  and  Man  (98)  a 

Universal  Sing  to  Jehovah  such  a  song  as  ye  have  never  sung 
hovah  from  before  :  for,  by  his  own  peerless  might,  he  has  won  a 
marvellous  victory  which  has  made  it  plain  to  all  the  world 


redemption    how  he  defends  his  people  ;   for,  to  its  furthest  ends,  the 

of  Israel 

(1-9)  world  has  seen  how  mindful  and  true  Jehovah  has  been  to 

his  love  for  Israel,  his  ancient  people.  So  let  the  whole 
earth  hail  Jehovah  as  king  with  glad  noise  of  shouting  and 
music  upon  cithern  and  harp  and  trumpet  and  horn.  Let 

1  Vv.  7,  8  modelled  on  29 :  i,  2. 

2  This  psalm  is  printed  immediately  after  96,  because  it  has  much  in  com- 
mon with  it — the  appeal  to  nature,  and  the  assertion  of  the  coming  judg- 
ment. 

286 


the  Psalmists  Psalm  97  :  10 

nature,  too,  join  in  the  glad  acclaim — the  earth,  with  all 
her  people,  the  roaring  sea,  with  al!  that  is  therein,  river 
and  mountain — let  them  exult  for  joy  in  the  presence  of 
Jehovah  ;  for  he  is  coming,  coming  to  judge  the  earth,  to 
establish  his  righteous  sway  among  the  nations,  and  usher 
in  the  Messianic  age. 

5.  The  Assurance  of  Judah's  Security  (97) 

Let  earth  with  her  many  isles  be  glad,  for  Jehovah  has  Jehovah's 
begun  to  reign.     He  is  girt  about  with  dark  storm-clouds  :  Jen™"-?)  " 
his  throne  is  supported  on  justice  and  right. 

Before  and  about  him  leaped  the  deadly  lightning  which 
lit  the  world,  and  made  it  quake  with  terror  at  the  sight. 
Mountains  melted  like  wax  at  the  presence  of  this  Lord 
of  all  the  world.  Earth  and  heaven  were  smitten  with 
wonder.  The  nations  of  the  world  beheld  his  glory  ;  the 
heavens  above  proclaimed  the  justice  of  his  rule,  and  all 
the  gods  fell  down  prostrate  before  him.1 

The  sound  of  the  storm,2  which  heralded  thy  righteous  The  joy  of 
rule,  filled  with  gladness   Jerusalem  and  all  the  cities  of Ju 
Judah.    For  thou,  O  God  of  Israel,  art  assuredly  most  high 
over  all  the  earth  :  no  God  has  shown  such  power  as  thine. 

For  toward  thy  dear  ones,  who   abhor  what    is  evil, 

1  Cheyne  transposes  7  and  8.     In  the  present  order  of  the  verses,  the  rele- 
vance of  ja,  b  is  not  obvious. 

2  The  storm,  described  in  the  preceding  verses  in  terms  borrowed  from 
the  theophany  at  Sinai,  is  probably  a  figure  fur  the  fall  of  Babylon. 

287 


Psalm  97  :  10  The  Messages  of 

The  security  thou  dost  cherish  a  love  that  is  omnipotent,  and  dost  save 
o?  Jehovah?  them  completely  from  the  power  of  the  godless.     When 
lkeir  way  ^s  ^ark  anc^  J°yless>  light  and  gladness  arise 
upon  it.    O  be  glad,  then,  ye  righteous,  in  Jehovah,  and 
praise  his  holy  name. 

6.  Jehovah's  Just  and  Holy  Rule  (99) 

Praise  to         The  God  of  Israel,  throned  upon  cherubs,  has  begun 
hfs  great  vie-  to  reign;  let  earth  and  all  her  peoples  tremble.     Zion  is 
toryd-s)      jjjs  throne  ;  there  he  is  great  and  high  over  all  the  nations 
of  the  earth .     Praised  be  his  great  and  awful  name  :  for 
holy  is  he.     Thou  art  a  king  who  loves  justice.1     Thou 
hast  established  order,  and  for a  thy  people  thou  hast  exe- 
cuted a  judgment  that  is  just. 

Exalt  then  Jehovah  our  God,  and  fall  down  in  wor- 
ship before  his  footstool  on  Zion  ;  for  holy  is  he.8 
He  still  hears     Among  his  priests  are  Moses  and  Aaron,  and  Samuel  is 
men  of SWerS  among  those  who  call  upon  his  name  ;  and  the  influence 
FoSvesTor  of  those  heroes  of  ancient  times  lives  on.     Their  spirit 
their  sake      is  still  present  to-day  among  priests  and  worshippers,  and 
that   presence  guarantees    an  answer  to   their  prayers. 

1  V.  43  is  difficult.     Literally:  "  The  strength  of  the  king  loves  (or  who 
loves)  judgment."     But  in  40  at  any  rate,  and  with  almost  equal  certainty 
in  4b,  the  "  thou  "  refers  to  Jehovah.     Besides,  throughout  this  group  of 
psalms,  Jehovah  himself  is  king.     This  may  justify  Wellhausen  in  emend- 
ing and  translating  as  above. 

2  Literally,  in  Jacob.     The  judgment  is  probably  the  fall  of  Babylon. 

3  Note  the  refrain  in  v.  9 ;  cf.  also  3b  "  Holy  is  he." 

288 


the  Psalmists  Psalm  95  :  7 

Still  in  the  pillar  of  cloud  Jehovah  speaks  to  those  who 
keep  the  commandments  he  gave  them.  *  Yea,  surely,  O 
Jehovah  our  God,  thou  dost  give  them  an  answer,  and 
dost  show  thyself  a  forgiving  God,  who  lettest  their  sins 
go  unpunished. 3 

Exalt  then  Jehovah  our  God,  and  fall  down  in  wor- 
ship before  his  holy  hill ;  for  holy  is  he. 

7.    Jehovah  the  Creator  and  Ruler  of  his  People  (95) 

Come  and  let  us  raise  a  ringing  shout  of  praise  to  the  Praise  to 
mighty  God  who  has  saved  us.     In  his  presence  let  us  ex-  c 
press  our  thanks  with  songs  and  instruments  of  music ;  / 
for  there  is  no  God  like  our  God,  who  is  greater  than  all 
and  king  over  all.   He  is  the  sustainer,  as  he  is  the  crea- 
tor of  all  things — sea  and   land,  depths  of  the  earth  and 
heights  of  the  hills.     O  come  let  us  bow  in  worship  and 
bend  the  knee  before  him  ;  for  this  great  God  who  made 
the  world  made  us  also.   He  is  our  God,  and  not  only  our 
God  but  our  shepherd,  who  tenderly  cares  for  us  his  sheep. 

"  O  that 8  in  the  light  of   all  this  goodness,  ye  would 

1  The  interpretation  of  these  verses  is  very  difficult.  Possibly  they  are 
a  retrospect  of  the  early  history,  and  the  verbs  in  the  translation  should  all 
be  in  the  past  tense.  But  in  connection  with  w.  1-5  it  seems  best  to  refer 
them  to  the  present. 

a  By  an  emendation  of  Hitzig.  In  the  present  text  8c  seems  almost  to 
contradict  8b.  Duhm  reads,  "who  avenges  attacks  upon  them." 

'  Some  think  that  a  new  psalm  begins  here.  The  general  impression  left  by 
this  part  is  certainly  very  different  from  that  of  the  first ;  but  the  difference 
is  perhaps  not  greater  than  in  certain  other  psalms  (cf.  22,  40,  etc.). 
289 


Psalm  95  :  7 


The  Messages  of 


aptayof 
fhc  ?i&)St 


Jehovah's  listen  to  my1  voice  to-day,  not  hardening  your  hearts 
agafastre-  against  my  love,  as  in  the  old  days,  once  and  again,  in  the 
apXtafyof  wilderness,3  where  your  unbelieving  fathers  put  me  to  the 
test>  ^withstanding  tne  works  which  they  saw.  Forty 
long  years  did  I  bear  with  abhorrence  that  wicked  genera- 
tion, and  upon  them  I  was  constrained  to  pronounce  the 
doom  of  exclusion  from  Canaan  :  for  wandering  hearts  had 
they,  and  they  did  not  understand  my  gracious  ways.  So 
in  mine  anger  I  solemnly  swore  that  they  should  never 
enter  the  land  of  rest." 


8.  Jehovah  the  one  Gracious  Lord  of  All  (100)  • 

Praise  to  Let  all  the  world  hail  Israel's  God  with  a  shout  of  joy. 
only  VGOO%  *  Come  and  worship  in  his  presence  with  shouts  of  glad- 
dyrinhgsiovne  ness-  Acknowledge  that  Israel's  God  is  the  only  God.  It 
(j-s)  is  he  that  has  made  us  and  his  we  are ; 4  we  are  his  peo- 

ple and  he  is  our  shepherd.  As  ye  enter  the  courts  of  his 
temple,  lift  up  the  voice  of  thanks,  and  praise  and  bless 
his  name.  For  Jehovah  is  good,  his  love  and  faithfulness 
are  everlasting. 

1  If,  with  the  text,  we  read  "bis,"  the  clause  will  go  with  x-jb. 

2  Cf.  Exodus  17  :  1-7. 

8  Ps.  ioo  is  printed  immediately  after  Ps.  95,  as  they  have  much  in  com- 
mon ;  cf.  in  particular,  95  :  7  and  ioo  :  3. 

*  Instead  of  "he  made  us,  and  not  we,"  should  be  read,  "he  made  us 
end  his  we  are.1'  The  Hebrew  words  for  "not  "and  "  to  him  "  have  the 
same  sound  (y.  3). 

290 


the  Psalmists  Psalm  87  :  7 


9.  Zion,  Jehovah's  City,  the  Universal  Mother  (87)  ' 

Jerusalem,  the  city  of  Jehovah,  is  founded  upon  holy  zion  is  in  a 
mountains,  the  chief  of  which  is  Zion  ;  therefore  that  city  sens^the 
is  dearer  to  him  than  all  other  cities  of  Israel.    O  holy  "JyoJ  J«- 
city,  glorious  is  the  word  that  thy  God  has  spoken  of  thee. 
For  this  is  what  he  says  : 

"  In  all  the  world  there  are  those  that  worship  me  and  AH  the  world 
call  themselves  my  sons.      In  the  countries  of  thine  an-  wlncsSTzion 
cient  foes,  Egypt  a  the  proud  and  Babylon  the  cruel,  are  mother  U-7) 
numbered  some  that  know  me.     See!  in  lands  far  and 
near  are  the  children  of  Zion  —  in  Philistia  and  Tyre  and 
distant  Ethiopia.     They  all  call  Zion  mother,8  every  one, 
and  count  themselves  her  children—  citizens  of  the  city 
kept  by  the  most  high  God.  "    In  his  Book  of  the  Nations, 
Jehovah  records  them  as  natives  of  Zion. 

Ah  !  surely  they  must  break  into  singing  and  dancing 
—all  who  have  thee,  O  Zion,  for  a  home.4 

1  Jerusalem  is  to  be  the  metropolis  of  the  kingdom  of  God  :  hence  Ps.  87  is 
fittingly  placed  in  this  group. 

8  The  proper  names  of  the  psalm  are  names  of  recent  or  ancient  enemies 
of  Israel.  The  reference  is  probably  to  proselytes,  but  might  possibly  be  to 
Jews  living  in  those  countries. 

»  So  the  Greek  version. 

*  The  last  verse  is  extremely  difficult,  and  its  meaning  quite  uncertain, 
though  no  doubt  the  above  paraphrase  represents  the  general  temper  of 
the  verse.  It  rests  in  part  on  a  suggestion  of  the  Septuagint,  and  connects 
well  with  the  rest  of  the  psalm.  Others  believe  the  meaning  to  be  that 
the  singers  are  at  this  point  to  sing  the  anthem,  "  All  my  sources  are  in 
thee." 


THE  BOOK  OF  LAMENTATIONS 


THE  BOOK  OF  LAMENTATIONS 


INTRODUCTION 

The  Book  of  Lamentations  is  graphic  and  definite  be- 
yond most  of  the  lyrical  compositions  of  the  Old  Testa- 
ment. It  introduces  us  to  scenes  of  pathos  and  horror — 
the  glory  of  Israel  lying  in  the  dust,  her  palaces  destroyed, 
her  temple  desecrated,  her  women  eating  their  own  chil- 
dren for  very  hunger.  In  spite  of  a  recent  attempt  to  re- 
fer the  last  two  chapters  to  the  miseries  of  the  Maccabean 
times  (about  170  B.  C.)  opinion  is  practically  unanimous 
that  in  this  book  we  have  five  poems  composed  by  way  of 
lamentation  over  the  fallen  fortunes  of  the  people  and  the 
city  of  Jerusalem  after  its  siege  and  capture  by  Nebuchad- 
rezzar in  586  B.  C. 

A  very  old  tradition  ascribes  the  composition  of  the 
book  to  Jeremiah,  though  it  has  no  ascription  at  all  in  the 
Hebrew  Bible.  In  the  Greek  text,  the  book  is  prefaced 
with  these  words :  "  And  it  came  to  pass,  after  the  captiv- 
ity of  Israel  and  the  desolation  of  Jerusalem,  that  Jere- 
miah sat  down  weeping  and  lifted  up  this  lament  over 
295 


The  Messages  of 

Jerusalem  and  said."  Earlier  still  we  find  in  Second 
Chronicles  35  :  25  an  allusion  to  certain  lamentations  of 
Jeremiah  over  Josiah,  which  look — though  we  cannot  be 
certain — as  if  the  compiler  of  Chronicles  referred  our  pres- 
ent Book  of  Lamentations  to  Jeremiah.  If  he  did  so,  he 
must  have  seen  in  4  :  20  an  allusion  to  King  Josiah, 
whereas  the  reference  is  almost  certainly  to  Zedekiah. 
This  early  conjecture  of  authorship  is  far  from  unnatural. 
Two  of  the  poems  at  any  rate  (chapters  2  and  4)  were 
obviously  written  by  an  eyewitness,  and  the  book  is  dis- 
tinctly composed  in  the  prophetic  spirit,  which  regards 
the  calamity  as  the  consequence  of  sin  (i  :  5,  8) ;  and  the 
prophet  himself  has  been  thought  to  be  "  the  man  "  who 
had  seen  affliction  (3  :  i).  Besides,  the  tender  love  for 
the  city  and  its  people  that  breathes  through  the  elegies  is 
quite  in  the  spirit  of  the  prophet  who  wrote : 

O  that  my  head  were  waters, 

And  mine  eyes  a  fountain  of  tears, 
That  I  might  weep  day  and  night, 

For  the  slain  of  the  daughter  of  my  people  (Jer.  9  :  i). 

But  there  is  much  to  be  said  on  the  other  side.  The 
statement  that  Jeremiah  is  the  author  of  the  book  does  not 
appear  in  the  Hebrew  text,  and  it  is  easier  to  suppose  that 
it  was  added  by  the  Greek  version  than  that  it  was  lost 
from  the  Hebrew.  It  is  also  very  significant  that,  though 
in  the  Greek  version,  followed  by  the  Latin  and  the  Eng- 
lish, the  Book  of  Lamentations  is  placed  after  Jeremiah,  in 
296 


the  Psalmists 

the  Hebrew  Bible  it  is  not  so  connected  with  that  prophet's 
book,  but  appears  by  itself  among  the  "Writings,"  or 
third  division  of  the  Old  Testament  canon.  Further, 
although  the  Lamentations  offer  many  parallels  both  of 
thought  and  expression  to  Jeremiah,  there  are  other 
thoughts  and  expressions  quite  unlike  his.  For  example, 
the  view  of  the  catastrophe  as  due  to  the  sins  of  the 
fathers  (5  :  7)  is  not  Jeremiah's,  nor  could  he  possibly 
have  referred  to  the  vacillating  Zedekiah  as  "  the  breath 
of  our  nostrils,  the  anointed  of  Jehovah  ...  of  whom 
we  said,  '  Under  his  shadow  we  shall  live  among  the 
nations '"  (4  :  20).  The  "  man  who  had  seen  affliction  " 
(3  :  i)  is  no  doubt  not  Jeremiah,  but  the  community, 
which,  in  verses  40-47,  speaks  in  the  plural  number. 
Again,  it  would  hardly  seem  natural  that  the  deep  grief  of 
Jeremiah  should  have  uttered  itself  in  the  somewhat 
formal  and  elaborate  fashion  of  alphabetic  poems ;  men 
do  not  write  acrostics  when  their  hearts  are  breaking. 
As  the  two  poems  (chapters  2  and  4)  which  could,  with 
most  probability,  on  other  grounds  be  assigned  to  him, 
seem  to  depend  upon  Ezekiel,1  we  may  conclude  that 
there  are  no  convincing  grounds  for  the  view  that  Jere- 
miah wrote  the  book,  and  that  there  is  a  very  high  prob- 
ability against  it. 

Indeed  the  question  may  be  fairly  raised  whether  the 

1  Cf.  2  :  14  with  Ez.  22  :  28 ;  Lam.  2  :  i  with  Ez.  43  :  7 ;  Lam.  2  :  4  with 
Ez.  24  :  16,  21,  25 ;  Lam.  4  :  20  with  Ez.  19  :  24. 

297 


The  Messages  of 

five  poems  all  come  from  the  same  hand.  The  structure 
of  the  different  poems  varies  considerably.  The  first  four 
are  written  in  the  qinah  or  elegiac  metre,  in  which  the 
second  line  is  a  little  shorter  than  the  first — usually  three 
beats  followed  by  two.  In  the  last  poem  this  metre  is 
dropped,  no  doubt  because  it  is  not  an  elegy  but  a  prayer. 
The  first  four  poems  are  alphabetic,  while  the  fifth  is  not, 
though  it  can  be  no  accident  that  the  number  of  verses  in 
it  coincides  with  the  number  of  letters  in  the  Hebrew  al- 
phabet. But  even  the  first  four  poems  exhibit  consider- 
able differences  among  themselves.  In  the  first,  second, 
and  fourth,  each  letter  of  the  alphabet  has  a  single  verse ; 
in  the  third,  three  consecutive  verses  begin  with  the  same 
letter.  In  the  first  and  second  poems,  each  verse  contains 
three  elegiacs ;  in  the  third,  one ;  and  in  the  fourth,  two. 
In  the  first  poem,  the  letters  appear  in  the  customary 
order  of  the  Hebrew  alphabet ;  in  the  second,  third,  and 
fourth,  Pi  precedes  Ay  in  (as  if  P  in  English  were  to  pre- 
cede O).  This  variety  is  not  absolutely  inconsistent  with 
unity  of  authorship,  but  it  certainly  rather  looks  the  other 
way.  And  this  suspicion  is  confirmed  on  closer  examina- 
tion ;  for  the  second  and  fourth  poems  stand  out  from  the 
others  in  portraying  the  horrors  of  the  siege  with  especial 
vividness,  while  the  first  and  fifth,  though  also  charged 
with  sorrow,  contemplate  the  original  calamity  from  a 
greater  distance.  The  third  poem  again  is  the  most  arti- 
ficial, the  least  impressive,  and  probably  the  latest  of  all. 
298 


the  Psalmists  Lamentations  2  :  2 


It  is  quite  impossible  to  determine  the  date  more  than 
approximately.  Chapters  2  and  4  are  so  graphic  as  to 
look  almost  like  a  transcript  by  an  eye-witness ;  but  the 
choice  of  an  alphabetic  arrangement,  with  its  quasi-didac- 
tic purpose,  suggests  that  the  first  burst  of  wild  grief  had 
been  for  some  time  spent.  The  original  sorrow,  while 
doubtless  still  poignantly  felt,  was  yet  far  enough  away  to 
be  elevated  into  something  like  an  object  of  contemplation. 
Chapters  i  and  5  are  still  more  remote.  In  accordance 
with  this  view,  Lohr  assigns  chapters  2  and  4,  roughly 
speaking,  to  570  B.  C.,  and  i  and  5  to  530  B.  C.  Chapter 
3  is,  in  all  probability,  still  later — how  late  we  cannot  tell. 


II 

EARLIER   LAMENTS    OVER   THE   SORROWS   OF 

JERUSALEM  (2  and  4) 

I.  The  Divine  Judgment  and  the  Inconsolable 
Sorrow  (2) 

Alas !  how  thick  is  the  cloud  in  which  the  Lord  is  en-  The  sorrow 
wrapping  the  people  of  Zion.  He  hurls  to  the  ground  the  fn"g  oTjeTJ- 
glory  '  of  Israel,  and  in  the  day  of  his  wrath,  he  remem-  J^ITe  jSdg- 
bers  not  his  holy  house.8  The  open  land  of  Judah  he  has  ment  (i-io) 

1  Either  in  a  general  sense,  or,  more  particularly,  the  temple. 

2  His  footstool  (v.  i) ;  either  the  ark  (cf .  i  Chron.  28 :  2),  or,  more  gener- 
ally, the  temple. 

299 


Lamentations  2  :  2  The  Messages  of 

ruthlessly  consumed,  and  her  fortresses  he  has  dashed  to 
the  ground  in  his  anger  ;  her  king  and  her  princes  he  has 
brought  to  dishonor.  In  his  hot  anger  he  has  hewn  Israel's 
strength  to  pieces  :  he  protects  them  no  more  from  the  foe. 
He  rages  in  Judah  like  a  consuming  fire.  He  takes  his 
stand  and  bends  his  bow  like  an  enemy,  and  slays  all  the 
lovely  maidens  and  men  of  Zion,  pouring  out  his  anger 
like  fire  in  her  dwellings.  The  Lord  has  become  Judah's 
foe,  he  has  destroyed  her  utterly — her  people,  palaces,  and 
fortresses — and  moaning  and  bemoaning  he  has  given  her 
in  sad  abundance.  The  booth  he  has  destroyed  like  the 
vine.1  He  has  blotted  out  the  memory  of  the  sacred  festi- 
vals, like  the  temple  at  which  they  were  held.  King  and 
priests,  despite  their  sanctity,  he  has  rejected  in  his  anger. 
He  has  spurned  his  own  altar,  and  made  its  holy  place  un- 
holy, giving  over  its  walls  and  buildings  to  the  foe,  who 
have  raised  shouts  in  the  temple  like  the  shouts  on  a  day 
of  festival.  He  has  determined  to  destroy  the  walls  of 
Jerusalem,  and  he  destroys  inexorably,  causing  wall  and 
bulwark  to  lament  together.  The  city  gates  are  buried  in 
the  dust,  the  bars  are  broken  to  pieces.  King  and  princes 
are  in  a  heathen  land,  priests  are  no  more,  prophets  are 
without  a  vision  from  Jehovah.  The  old  men  sit  in  silence 
on  the  ground,  with  dust  on  their  heads,  and  sackcloth  on 

1  V.  6.  So  the  Greek  version.  The  meaning  would  be  :  he  has  destroyed 
temple  and  people  alike.  The  people  are  often  compared  to  a  vine  (cf.  Is. 
i :  8 ;  Ps.  80 :  8  ff.). 

300 


the  Psalmists  Lamentations  2  :  17 

their  loins,  with  no  word  of  counsel  to  offer  ;  the  maidens 
hang  their  heads  in  shame  to  the  ground. 

Mine  eyes  are  weary  with  weeping.     My  heart  is  throb-  The  sorrow, 
bing,  and  my  life  is  poured  out  to  the  earth,  because  of  the 
ruin  of  my  people.    Babes  and  little  children  are  fainting 


away  in  the  streets  of  the  city.  "  O  give  us  bread,"  the  inconsolable 
children  say  to  their  mothers  as  they  swoon  in  the  streets 
like  the  wounded  in  battle,  and  the  babes  gasp  forth  their 
last  breath  on  their  mothers'  bosom.  There  is  no  fate  that 
can  be  compared  to  thine,  no  sorrow  so  inconsolable  as 
thine,  O  daughter  of  Zion  :  thy  wound  is  incurable  —  vast 
as  the  sea.  Empty  and  foolish  have  been  the  visions  of 
thy  prophets.  Had  they  faithfully  disclosed  to  thee  thy 
sin,  they  might  have  saved  thee  from  captivity  ;  but  they 
have  uttered  false  prophecies,  which  have  brought  about 
thy  banishment.  In  malice  and  contempt  every  wayfarer 
claps  his  hands  at  thee,  hissing  and  shaking  his  head. 
"  Is  this,"  they  say,  "  the  city  of  peerless  beauty,  the  joy  of 
the  whole  earth  ?  "  *  Thine  enemies  have  opened  their 
cruel  mouths  wide  against  thee,  hissing  and  gnashing 
their  teeth.  "We  have  swallowed  her  up,"  they  say. 
"  Yes  !  this  is  the  day  that  we  have  longed  for.  Happy 
are  we  that  we  have  lived  to  see  it."  Jehovah  has  kept 
his  word  —  the  word  that  he  long  ago  spoke  through  the 
prophets.  He  has  made  the  hearts  of  thine  enemies 
proud  and  glad  by  tearing  thee  down  relentlessly. 
»  Ps.  50:2;  48:2. 

301 


Lamentations  2  :  18  The  Messages  of 

The  city's         Cry1  aloud  to   the  Lord,  O  virgin   daughter  of  Zion. 

(?8-2a)atl°n  Dav  and  night  let  torrents  of  tears  roll  down  thy  cheeks. 
Weep  without  ceasing.  When  the  night-watch  begins, 
and  all  the  world  is  sleeping,  rise  thou  and  cry,  and,  with 
hands  uplifted,  pour  out  thy  tearful  plaint  before  the  Lord 
for  the  death  of  thy  little  children.  Look,  O  my  God,  and 
see  on  whom  thy  heavy  hand  has  fallen — innocent  women 
and  children,  sacred  priests  and  prophets — women  devour- 
ing their  darling  children,  priests  and  prophets  slaughtered 
in  the  holy  place,  old  and  young  lying  on  the  streets, 
youths  and  maidens  perished  by  the  sword,  slain,  slaugh- 
tered by  thee  on  the  day  of  thy  pitiless  anger.  For  safety 
they  streamed  from  the  villages  2  round  about  to  the  holy 
city  as  on  a  day  of  festival,  but  not  one  escaped  on  the  day 
of  thine  anger.  The  darling  children  whom  I  brought  up, 
were  destroyed  by  the  foe. 

2.   The  Fate  of  the  People  and  their  Leaders  (4) 

The  fate  of       Ah  me  !  how  has  the  fine  gold  of  the  temple  been  swept 

(i-6)pe°P  *     by  the  fire  and  lost  its  lustre,  and  its  stones  been  poured 

out  at  every  street  corner.3      The  people  of  Zion,  once 

more  precious  than  gold,  are  counted  as  worthless  as  the 

fragments  of  a  broken  vessel.     Even  monsters  suckle  their 

1  Emended  text. 

*  Or,  thou  hast  summoned  the  things  that  affright  me  (v.  22). 

*  V.  i  may  be  taken  literally  of  the  temple  (v.  2  referring  to  the  people 
of  Jerusalem)  or  metaphorically  (v.  2  being  regarded  as  the  explanation). 

302 


the  Psalmists  Lamentations  4:11 

young,  but  the  women  of  Jerusalem  are  become  cruel  as 
the  ostrich  of  the  desert.1  The  children  are  dying  of 
hunger  and  thirst.  The  tongue  of  the  sucking  child 
cleaves  to  the  roof  of  his  mouth  for  thirst,  and  there  is  no 
one  to  offer  the  little  children  the  bread  for  which  they 
crave.  Those  who  lounged  upon  scarlet  couches,  and 
whose  fare  was  dainty,  are  perishing  upon  the  streets, 
and  lying  beside  the  dung-heaps.  For  as  Jerusalem's  sin 
was  worse  than  Sodom's — that  wicked  city  that  was  over- 
thrown in  a  moment2 — so  was  her  punishment  more 
severe. 

Her  noblemen  *  were  utterly  disfigured.  The  dazzling  The  fate  of 
whiteness  of4  their  visage  was  transformed  into  the 
murkiest  blackness.  Their  skin,  which  was  red  like  coral, 
shrivelled  upon  their  bones — dry  as  wood.  They  passed 
up  the  streets,  and  no  one  knew  them — so  changed  were 
they.  Fearful  as  is  death  by  the  sword,  it  is  better  than 
death  by  hunger — pining  away  like 5  the  fruits  of  the  field. 
The  pitiful  women  have  cooked  and  eaten  their  own  chil- 
dren in  the  sore  distress  of  Jerusalem.  Jehovah  has  spent 
his  full  fury  on  Zion,  kindling  within  her  a  fire  which  has 
devoured  her,  even  to  the  very  foundation. 

1  For  the  ostrich,  cf.  Job  39:  13-16. 

8  The  precise  meaning  of  the  last  clause  of  v.  6  is  very  doubtful. 
1  Literally,  Nazirites,  cf.  Gen.  49  :  26 ;  Deut.  33  :  16. 

«  The  end  of  v.  7  is  obscure ;  their  figure  (or  perhaps  hair)  shone  like  a 
sapphire  (?). 
6  Or,  for  want  of. 

3°3 


Lamentations  4  :  13  The  Messages  of 

The  fate  of  All l  because  of  the  sins  of  the  prophets  and  priests,  who 
andPtheStS  shed  innocent  blood  in  Jerusalem  ;  and  with  the  blood- 
stains  upon  them  they  wander  recklessly  about  the  streets, 
touching  the  people  with  their  garments.  "  Away,  away, 
unclean  :  touch  no  one,"  cried  the  angry  citizens  ;  for  no 
more  durst  they  tarry  in  the  land  they  had  polluted.9  So 
God  in  his  anger  would  look  upon  them  no  more ;  priests 
and  prophets  both — he  has  scattered  them  pitilessly  among 
the  nations. 

The  fate  of  It  never  dawned  upon  the  kings  or  nations  of  the  earth 
(12,  i^-fo)  that  an  enemy  would  pass  through  the  gates  of  Jerusa- 
lem*3 But  oh  !  how  long  did  we  strain  our  weary  eyes  in 
vain  from  the  watch-tower  for  the  help  of  the  people  who 
brought  no  help.  Our  enemies  watched  us  so  narrowly 
that  we  dared  not  appear  in  the  streets.  Our  days  are 
numbered,  the  end  is  near.  Our  enemies  were  swifter  in 
their  pursuit  than  the  eagles,  hunting  us  down  on  moun- 
tain and  wilderness.  Most  pitiful  of  all,  the  very  king 
was  captured,  Jehovah's  anointed,  the  breath  of  our  life — 
the  king  under  whose  protection  we  had  hoped,  even  in 
exile,  to  live. 

JV.  12,  which  interrupts  the  connection,  is  placed  here  because  of  the 
exigencies  of  the  alphabetic  arrangement :  an  /  stanza  was  needed  at  this 
point.  It  has  been  transferred  in  the  paraphrase  to  the  next  section,  where 
it  more  properly  belongs. 

8  The  text  of  v.  15  is  difficult,  and  probably  faulty. 

8  The  preservation  of  Jerusalem  and  the  temple  during  Sennacherib's 
invasion  of  Judah  (701  B.  C.)  had  given  rise  to  the  belief  that  they  were  in- 
violable (cf.  Jer.  7  :  4). 

3°4 


the  Psalmists  Lamentations  i  :  3 

Take  your  fill  of  joy,   ye  Edomites 1  of  Uz.a    It  will  The  sure 
come  your  turn,  too,  to  drink  the  cup,  and  in  your  helpless  Ed°om° 
drunken  state,  ye  shall  be  the  victims  of  insult.     As  surely  <ax» a2^ 
as  the  guilt  of  Zion  is  punished  and  blotted  out,  and  her 
God  will  no  more  carry  her  to  exile,  so  surely  will  he  dis- 
close your  guilt,  ye  Edomites,  and  punish  you. 


Ill 

LATER    LAMENTS   OVER   THE   SORROWS   OF   JERUSALEM 

(i  and  5) 
I.   The  Comfortless  Doom  (i) 

Ah  me!  how  lonely  she  sits,  she  that  was  once  full  of  Lament  over 
people !     Like  a  woman  whose  husband  is  dead  is  she  be- 
come,  she  that  once  was  mighty  among  the  nations;  sl 
that  once  was  princess  among  the  provinces  is  become  a  worship 
vassal.    Bitterly  she  weeps  in  the  night,  her  cheeks  are 
stained  with  tears  ;  there  is  not  one  of  her  lovers  to  com- 
fort her.     All  her  friends8  have  played  the  traitor  and 
turned  foe.     From  the  misery  of  siege  and  warfare  Judah 
has  passed  to  the  misery  of  exile.     Her  home  is  in  a 
heathen  land,  and  she  finds  no  rest ;  all  her  persecutors 

»Cf.  Ps.  137:7. 

2  A  district  whose  bounds  are  difficult  to  determine ;  it  was,  at  any  rate, 
east  of  Israel,  possibly  bordering  on  N.  Arabia.     It  was  the  home  of  Job. 
•  Egypt  is  no  doubt  chiefly  referred  to  (v.  2). 

305 


Lamentations  i  :  3  The  Messages  of 

overtake  her  in  the  midst  of  her  distress.  The  highways 
that  lead  to  Jerusalem  make  lamentation,  because  no  pil- 
grims to  the  festivals  are  seen  upon  them,  nor  do  any  pass 
through  the  gates  of  the  city.  Her  priests  sigh,  her  maid- 
ens are  dragged  away,1  and  oh  !  bitterness  is  hers.  Her 
foes  are  her  masters,  success  is  theirs ;  Jehovah  has  suf- 
fered them  to  afflict  Jerusalem  because  of  her  many  sins, 
and  to  drive  her  little  ones  into  captivity.  The  glory  is 
vanished  from  the  people  of  Zion.  Her  princes  are  like 
harts  that  are  hungry  and  too  weak  to  escape  the  pur- 
suer." She  calls  to  mind  the  days  of  her  misery,3  when 
her  people  fell  into  the  hands  of  the  enemy,  with  no  one  to 
save,  while  the  foe  feasted  their  mocking  eyes  upon  her 
desolation.  It  is  because  of  her  sin  that  Jerusalem  has 
become  a  filthy  abomination.4  The  friends  who  honored 
her  despise  her  now,  because  they  have  seen  her  naked- 
ness ;  and  she,  unhappy,  turns  back  with  a  sigh.  Her 
uncleanness  is  in  her  skirts.  She  gave  no  thought  to  the 
days  to  come ;  so  her  fall  was  terrible,  and  unredeemed 
by  a  word  of  consolation.  O  look,  my  God,  upon  the 
misery  that  I  suffer  from  my  haughty  foe ;  for  he  has  laid 
his  unholy  hands  upon  the  treasures  of  palaces  and  temple. 
Yes.  she  has  had  to  see  her  holy  temple  entered  by  peo- 

1  Or— though  less  probably— grieved  (v.  4). 

2  The  particular  allusion  is  doubtless  to  Zedekiah's  flight  (Jer.  39 :  4,  5). 

•  V.  yb,  which,  besides  being  an  echo  of  other  passages,  makes  the  verse 
too  long,  should  probably  be  omitted. 
«  Cf .  Lev.  15 : 19*- 

306, 


the  Psalmists  Lamentations  i  :  17 

pies  whom  thou  hadst  forbidden  to  set  foot  therein.  *  In 
their  search  for  bread,  the  people  are  sighing.  They  have 
parted  with  their  precious  things  for  food  to  revive  their 
fainting  spirits.  O  look,  and  see,  my  God,  how  I  am  de- 
spised. 

I  appeal  to  you,2  all  ye  that  pass  by,  to  look  and  see  if  The  city 
ever  there  was  sorrow  like  the  sorrow  Jehovah  has  laid 
upon  me  in  the  day  of  his  hot  anger.  From  heaven  he 
has  hurled  down  fire  upon  me.  He  has  caught  my  feet  in  doom  (12-22) 
a  net  so  that  I  could  not  escape  my  pursuers.  He  has 
made  me  solitary  and  sick.  His  watchful  eyes  have  been 
upon  my  sins ;  he  has  woven  them  together  like  strands 
of  a  cord  into  a  heavy  yoke  for  my  neck,8  and  then,  having 
crippled  my  strength,  he  has  given  me  over  to  a  foe  irre- 
sistible. My  mighty  men  he  has  scorned ;  he  has  pro- 
claimed a  festival  for  the  annihilation  of  my  young  men. 
The  daughters  of  Judah  have  been  trodden  under  foot  like 
grapes  in  the  wine-press.  At  the  sight  of  these  things, 
tears  roll  down  my  cheeks ;  for  there  is  no  one  near  to 
revive  me  with  comfort.  My  children  are  desolate,  for 
the  foe  is  mighty.  Zion  stretches  out  her  helpless  hands  ; 
but  there  is  none  to  comfort.  Her  God  has  ordained  that 
her  neighbors  should  be  her  foes  ;  she  is  among  them  as 

1  In  Deut.  23 :  3,  4  the  Moabites  and  Ammonites  are  excluded  ;  in  Ezek. 
44  :  9,  all  foreigners. 

a  The  beginning  of  the  verse  is  very  difficult  in  the  Hebrew  ;  but  this  much 
is  fairly  clear,  that  the  obscure  words  are  intended  to  strengthen  the  appeal. 

•  The  meaning  of  148,  b  is  obscure. 

307 


Lamentations  i  :  18 


The  Messages  of 


The  city's 
piteous  la- 
ment over 
manifold 
sorrows 
(1-18) 


an  abomination.  Jehovah  is  just,  I  have  been  rebellious. 
I  appeal  to  all  the  world  to  look  upon  my  sorrow.  My 
young  men  and  maidens  have  been  swept  into  exile.  I 
called  to  my  friends,  but  they  have  not  kept  faith.  Priests 
and  elders  in  the  city  are  dying  of  hunger ;  they  seek  for 
bread  to  revive  their  spirits ;  but  all  in  vain. '  Look,  O  my 
God,  upon  my  distress.  My  heart  beats  fast,  and  I  writhe 
with  pain,  as  I  see  how,  for  my  foolish  rebellion,  the  sword 
deals  death  in  the  streets,  while  pestilence  and  famine  reign 
in  the  houses.  Listen  to  my  sighing ;  there  is  none  to  com- 
fort me.  All  mine  enemies  have  heard  with  delight  of 
the  calamity  that  thou  hast  brought  upon  me  in  chastise- 
ment for  my  sins.  Look  upon  their  wickedness,  and  let 
them  fare  as  I  have  fared.  Do  to  them  as  thou  hast  done 
to  me  ;  for  my  sighs  are  many  and  my  heart  is  sore. 

2.    The  Prayer  (5) 

Bethink  thee,  O  our  God,  of  all  that  is  come  upon  us. 
Look  and  see  how  we  are  insulted.  Our  homes  and  the 
ancient  land  we  love  have  passed  to  the  hands  of  strangers 
and  aliens.  We  are  as  children  without  a  father — whose 
mother  is  husbandless.  Water  and  wood  we  have  to  buy, 
as  though  we  were  in  a  strange  land.  The  yoke  of  perse- 
cution is  upon  us  ;  we  are  weary  and  never  come  to  rest. 
We  stretch  out  suppliant  hands  to  Egypt  and  Babylon  for 

1  So  the  Oteek  version,  which  ends  v.  19  with  the  words,  "  and  they  found 
it  not." 

308 


the  Psalmists  Lamentations  5  :  22 

bread.  We  are  bearing  the  sins  of  our  fathers  who  are 
no  more.  Servants 1  are  our  lords,  and  from  their  tyr- 
anny there  is  no  escape.  We  get  our  bread  at  the  peril 
of  our  lives  from  the  robber  bands  of  the  desert.  Our 
skin  glows  like  an  oven  with  the  fierce  fever  glow  of 
famine.  Matrons  and  maids  were  ravished  in  all  the 
cities  of  Judah— in  the  holy  city  itself.  Princes  were 
hanged  and  elders  dishonored.  Young  men  were  com- 
pelled to  carry  the  mill,  and  youths  stumbled  under  their 
heavy  loads  of  wood.  The  elders  ceased  to  gather  at  the 
gates,3  and  the  youths  gave  over  their  music.  Our  heart 
was  glad  no  more  ;  the  dance  was  turned  into  mourning. 
Our  honor  is  in  the  dust.  Woe !  Woe !  for  we  have 
sinned.  Our  heart  is  sick  and  our  eyes  are  dark,  because 
the  holy  hill  of  Zion  lies  waste,  and  jackals  roam  over  it. 

But  thou,  O  our  God,  whose  throne  is  eternal,  and  who  Prayer  to  the 
art  ever  the  same,  why  dost  thou  continually  lorget  and  co 
forsake  us  ?    Bring  us  back,  O  our  God,  bring  us  back  to 
thee,  and  make  us  again  as  in  the  days  of  old.     Or  hast 
thou  rejected  us  utterly  ?  is  thine  anger  against  us  so  very 
sore  ? 

1  Either  the  Babylonians  in  general,  from  the  point  of  view  of  theocratic 
Israel,  "  the  kingdom  of  priests  "  (Exod.  19 :  6) :  or  perhaps  insolent  meni- 
als, who  claimed  authority  over  the  vanquished  people. 

1  To  try  cases,  or  more  generally. 


309 


Lamentations  3  :  i  The  Messages  of 

IV 

LAMENT   AND    PRAYER   (3) 

The  city's  I  am  the  man  *  of  misery,  whom  God,  in  his  anger, 
lament  (i-2i)has  smitten  with  his  rod.  The  way  that  he  has  guided 
and  led  me  was  dark  and  murky.  I  am  the  one  against 
whom  he  turns  his  hand  evermore.  He  has  withered  and 
bruised  me  altogether — flesh  and  skin  and  bones.  He  has 
made  me  like  a  besieged  city,  and  built  round  about  me  a 
wall  of  bitterness  and  weariness.  He  has  constrained  me 
to  make  my  home  in  the  darkness,  like  the  dead  that 
cannot  rise  again.3  He  has  blocked  my  way  as  with  a 
high  hedge  or  a  wall  of  hewn  stone  which  I  cannot  pierce, 
so  that  my  pathway  is  crooked  and  confused.  He  has  made 
me  like  a  prisoner  bound  with  heavy  chains  of  bronze,  and 
his  ears  are  deaf  to  my  cry  for  help.  Like  abear  or  as  a 
lion  he  lurked  for  me  in  secret.  He  chased  me  aside  and 
tore  me  in  pieces  and  left  me  desolate.  He  has  set  me  as 
a  target  for  the  arrow  that  he  has  launched  from  his  bent 
bow,  and  the  arrow  has  pierced  my  heart.  The  whole  world 
mocks  me  in  taunt-songs  unceasingly,  and  bitterness  is 
mine  in  abundance.  He  gave  me  stones  for  bread,8  and 

1  To  be  taken  collectively  of  the  people  (cf.  w.  40-47),  as  often  in  the 
Psalms  (see  pp.  25-30). 

2  Cf.  Ps.  143  :  3. 

*  The  literal  meaning  of  this  disputed  passage  in  v.  16  appears  to  be : 

he  broke  ray  teeth  on  the  gravel— a  phrase  of  which  various  explanations 

310 


the  Psalmists  Lamentations  3  :  35 

humbled  me  to  the  dust.1  Peace  and  prosperity  were 
mine  no  more  ;  strength  and  hope  were  mine  no  more.  I 
said,  "  My  God  is  far  away.  O  bethink  thee  of  my  bitter 
fate  of  misery  and  exile.  Yes,  I  know  thou  wilt  remem- 
ber that  my  soul  is  bowed  down  within  me.  " 

I  will  take  this  to  heart  and  build  my  hope  upon  it  —  The  thought 
that  the  love  of  my  God  never  ceases,2  and  his  pity  never  "f  God  \n- 
fails.     Every  morning  thy  love  is  new,  and  tokens  of  thy  cSt 


faithfulness  abundant.  Jehovah  is  my  portion  s  —  I  say  to  submission 
my  heart  —  I  will  hope  in  him.  To  the  soul  that  hopes  in  (22-36) 
him  and  seeks  him  he  is  kind.  It  is  a  good  thing,  then, 
for  one  to  wait  in  silence  for  his  help,  and  to  bear  a  yoke 
in  youth.  Let  him  sit  and  bear  his  burden  in  silence  and 
alone,  bowed  to  the  dust  yet  cherishing  his  hope.  Let  him 
give  his  cheek  to  the  smiter  and  bear  the  insult  ;  for  the 
affliction  is  but  for  a  time,  and  in  the  greatness  of  his  love 
the  Lord  follows  the  affliction  with  pity.  For  he  does  not 
love  to  give  pain  and  sorrow  :  he  has  no  pleasure  in  seeing 
prisoners  crushed  beneath  the  conqueror's  4  heel  —  no  pleas- 

are  given,  (i)  he  gave  me  stones  instead  of  bread,  or  gritty  bread,  (ii)  or, 
thrown  to  the  ground,  I  gnawed  the  stones  in  my  pain,  (iii)  or  the  reference 
may  be  to  some  punishment. 

1  Literally,  covered  me  with  ashes  —  to  indicate  either  mourning  or  degra- 
dation. 

«  The  language  of  22b,  and  the  parallel  thought  of  v.  23,  combine  to  sug- 
gest that  the  first  person  (we  are  not  consumed)  is  improbable  here.  Much 
more  probable  is  the  simple  emendation;  the  mercies  of  Jehovah  cease  not. 

•  Cf.  Num.  18  :  ao. 

*  The  Babylonians. 


Lamentations  3  :  36 


The  Messages  of 


ure  in  seeing  justice  perverted,  or  the  cause  of  the  inno- 
cent defeated  at  the  trial. 

Exhortation      Nothing  can  come  to  pass  without  the  Lord's  permis- 

ance^rayer  sion.     He  is  the  most  high,  the  author  of  good  and  evil ; 

(°3f7C-54)feSS1°n  but  the  evil  is  chastisement  for  sin,  and  wherefore  should 

a  man   murmur  thereat?     Nay,  rather,  let  us  earnestly 

examine  our  ways,  and  return  to  Jehovah,  the  God   in 

heaven,  with  hearts  and  hands  uplifted,  and  confess  our 

sin. 

We  have  indeed  sinned  and  been  rebellious  ;  and  thou 
hast  not  forgiven.  Thou  hast  wrapped  thyself  in  the 
mantle  of  thine  anger,  and  pursued  us  pitilessly  to  the 
death.  Our  prayers  could  not  pierce  the  thick  cloud 
which  hid  thee.  Thou  hast  made  the  world  look  upon 
us  with  eyes  of  contempt  and  loathing.  Our  enemies, 
one  and  all,  have  opened  their  cruel  mouths  against  us. 
Fear  and  death,  ruin  and  destruction  are  ours. 

Because  of  the  ruin  of  the  daughters 1  of  Jerusalem,  my 
sad  eyes  stream  with  tears,  which  shall  not  cease  till 
Jehovah  my  God  look  down  from  heaven.  I  have  been 
chased  like  a  bird  by  my  wanton  enemies.  They  have 
cruelly  thrust  me,  as  it  were,  into  the  grave,  and  thrown 
stones  upon  me.  The  waters  streamed  over  my  head  till 
I  thought  I  was  lost. 

But  when  I  called  on  thee  out  of  the  depths,  thou  didst 
hearken,  and  come  and  speak  peace  to  my  fears.  O  lend 

1  Possibly,  but  not  necessarily,  the  country  towns  in  the  neighborhood. 


Prayer  for 
vengeance 
(55 


;ngeai 
15-66) 


the  Psalmists  Lamentations  3  :  66 

thine  ear  again  when  I  cry  to  thee  for  help.  Thou  didst 
plead  my  cause,  O  Lord,  and  save  my  life.  O  my  God, 
defend  my  cause  again,  for  thou  hast  seen  how  I  suffer 
from  injustice.  Thou  hast  seen  how  they  have  planned 
their  vengeance  and  carried  it  out.  Thou  knowest  the 
secret  purposes  of  my  foes,  and  thou  hast  heard  how  they 
continually  insult  me.  See  how  they  mock  me  all  the  day 
long  in  their  taunt-songs.  O  my  God,  deal  with  them  as 
they  have  dealt  with  me,  and  give  them  blindness  of  heart. 
Thy  curse  upon  them  !  Pursue  them  in  thine  anger,  and 
destroy  them  from  off  the  face  of  the  earth. 


313 


APPENDIX 


APPENDIX 


SUPERSCRIPTIONS  OF  THE   PSALMS 

Many  of  the  terms  that  occur  in  the  superscriptions  of  the 
Psalms  are  very  obscure — they  were  already  obscure  to  the 
Greek  translators  of  the  Psalter  in  the  second  century  B.  C. — 
and  in  determining  their  meaning  we  can  seldom  rise  above 
conjecture.  Some  of  those  terms  appear  to  denote  the  names 
of  musical  instruments,  others  again  to  indicate  general  musi- 
cal or  liturgical  directions.  As  this  is  not  the  place  for  an 
elaborate  discussion  of  the  conflicting  interpretations  of  those 
terms,  we  shall  content  ourselves  with  stating  the  interpreta- 
tion which  seems,  on  the  whole,  most  probable. 

To  the  Chief  Musician.  For  the  person  in  charge  of  the 
musical  service  of  the  temple.  (Attached  to  fifty-five  psalms.) 

On  Neginoth  (Pss.  4,  6,  etc.).     On  stringed  instruments. 

On  Nehiloth  (Ps.  5).  On  flutes?  Or  perhaps  this  was  the 
first  word  of  the  tune  to  which  the  psalm  was  sung. 

On  Sheminith  (Pss.  6,  12).  On  a  cithern  with  eight  strings ; 
or  perhaps  it  indicates  the  bass. 

Shiggaion  (Ps.  7).     Wild  music  ;  dithyramb. 

317 


Appendix 

On  Gittith  (Ps.  8).  On  a  musical  instrument  of  Gath ;  or, 
in  the  musical  style  of  Gath ;  or,  song  of  the  wine-press. 

On  Muth-labben  (Ps.  9).  After  the  tune,  "The  son  has  the 
Strength  of  youth." 

Michtam  (Ps.  16).  A  golden  song;  or,  one  not  hitherto 
published. 

On  Aijeleth  hash-Shahar  (Ps.  22).  After  the  tune,  "The 
hind  of  the  dawn." 

Maschil  (Ps.  32).  A  didactic  poem  (but  only  a  few  of  the 
psalms  called  by  this  name  are  really  didactic) ;  or,  a  pious 
meditation. 

Selah  (3  :  2).  Always  ends  a  section,  and  seems  to  indicate 
some  kind  of  musical  interlude. 

To  bring  to  remembrance  (Pss.  38,  7°)>  perhaps  indicates 
that  the  psalm  was  to  be  sung  when  the  meal  offering  (cf. 
Lev.  24  :  7)  was  presented. 

To  Jeduthun  (Pss.  39,  62,  77).  Probably  not  a  person ;  but, 
"after  Jeduthun  " — some  sort  of  musical  style. 

Upon  Shoshannim  (45)  or  Shushan  Eduth  (60).  After  the 
tune,  "Lilies " 

On  Alamoth  (Ps.  46).  Either,  soprano;  or,  after  the  tune, 
"The  son  has  the  strength  of  youth  "  (cf.  9  :  i). 

Upon  Mahalath  (53  :  i).  Accompanied  by  dancing?  Or 
after  the  tune,  "  Sickness  of  the  heart."  (?) 

Upon  Mahalath  Leannoth  (88).  To  sing  praise  ?  To  sing 
to  the  accompaniment  of  the  dance  ? 

Upon  Jonath  elem  rehokim  (56).  After  the  tune,  "Dove  of 
the  distant  terebinths. " 

318 


Appendix 

Al-tashheth  (57,  58,  59).  After  the  tune,  "Destroy  it  not" 
(cf.  Isaiah  65  :  8). 

Higgaion  (9  :  16).  Some  kind  of  loud  (?)  playing.  (The 
word  occurs  in  the  text  of  92  :  3.) 

Song  of  Ascents  or  Degrees  (120  to  134).     Pilgrim  song. 

II 

THE  ALPHABETIC   PSALMS 

The  peculiar  construction  of  these  psalms  is  admirably  illus- 
trated by  the  following  specimens  which  I  owe  to  Binnie. 
(The  Psalms,  Their  History,  Teachings  and  Use,  1886,  pp. 
142-146.) 

In  Pss.  in  and  112  each  new  line,  that  is,  half  verse,  be- 
gins with  a  succeeding  letter  of  the  alphabet.  For  example : 

1.  Adore  will  I  the  Lord  with  all  my  heart : 

Both  in  the  meeting  of  the  upright  and  in  the  congregation. 

2.  Confessedly  great  are  the  deeds  of  the  Lord  : 
Delighters  in  them  search  them  out  (Ps.  in  :  I,  2). 

9.  Richly  hath  he  scattered :  he  hath  given  to  the  poor : 
Stand  shall  his  righteousness  forever. 
Tower  aloft  shall  his  horn  with  honor. 
10.  Vexed  shall  the  wicked  be  when  he  seeth  it : 
With  his  teeth  shall  he  gnash  and  melt  away  : 
Yea,  the  desire  of  the  wicked  man  shall  perish  (112  :  9,  10). 

In  the  one  hundred  and  nineteenth  Psalm,  each  of  the  eight 
verses  constituting  a  stanza  begins  with  the  same  letter.  Thus : 

319 


Appendix 

g.  By  what  means  shall  a  young  man  cleanse  his  path  ? 

By  taking  heed  thereto,  according  to  thy  word. 
10.  Bending  my  whole  heart,  I  have  sought  thee  : 

0  let  me  not  err  from  thy  commandments. 

n.  Beneath  the  covert  of  my  heart  have  I  hid  thy  saying, 
That  I  might  not  sin  against  thee. 

12.  Blessed  art  thou,  O  Lord, 

Teach  me  thy  statutes. 

13.  By  my  lips  have  I  declared, 

All  the  judgments  of  thy  mouth. 

14.  Blessedness  I  find  in  the  way  of  thy  testimonies, 

As  much  as  in  all  riches. 

15.  By  myself  will  I  meditate  in  thy  precepts : 

And  I  will  have  respect  to  thy  paths. 

16.  Blessed  will  I  count  myself  in  thy  statutes : 

1  will  not  forget  thy  word  (119  :  9-16). 


Ill 

BOOKS  OF   REFERENCE 

Any  exhaustive  list  of  works  upon  the  Psalter  would  have 
to  include  many  books  in  many  languages.  The  following  list 
is  practically  confined  to  the  more  important  English  books ; 
the  few  foreign  books  which  are  mentioned  are  either  peculiarly 
useful  and  recent  or  of  great  historical  importance. 

COMMENTARIES. 

Of   commentaries   on    the    Psalter,   Augustine's   elaborate 
"  Enarrationes  in   Psalmos  "  (translated  and  edited  by  A.  C. 
320 


Appendix 

Coxe,  Scribner's)  is  an  excellent  specimen  of  the  ancient  and 
now  obsolescent  method  of  allegorical  exegesis,  curious 
rather  than  edifying  from  the  standpoint  of  modern  historical 
criticism.  The  commentary  of  Theodore  of  Mopsuestia  (350- 
428  A.  D.)  (whose  principal  results  are  most  accessible  in  an 
essay  by  Baethgen  in  the  ' '  Zeitschrift  f tir  die  alttestamentliche 
Wissenschaft "  for  1886)  is  astonishingly  modern  in  spirit  and 
method,  and  displays  great  insight  into  the  problem  of  date, 
finding  situations  for  many  "Davidic"  psalms  in  exilic,  post- 
exilic,  and  even  Maccabean  times.  A  curious  and  interesting 
collection  of  specimens  of  patristic  and  mediaeval  interpreta- 
tion will  be  found  in  Neale  and  Littledale's  four  volumes 
(1860-1874).  Luther  devoted  much  of  his  strength  to  the 
interpretation  of  the  Psalms ;  for  the  English  reader  a  good 
specimen  of  his  work  will  be  seen  in  his  "  Commentary  on  the 
Psalms  called  Psalms  of  Degrees"  (London,  Simpkin  and 
Marshall,  1819).  The  great  commentary  of  Calvin  (1557), 
easily  accessible  in  English  translation  (Edinburgh,  Cal- 
vin Translation  Society,  1847,  5  vols.),  abounds  in  fruitful 
hints  ;  and  considering  the  age,  his  instinct  for  historical  in- 
terpretation is  very  remarkable. 

Coming  to  more  recent  times,  the  commentary  of  Ewald  (2 
vols.,  Williams  &  Norgate,  1881)  will  usually  be  found 
illuminating;  it  is  marked  by  a  fine  and  subtle  sympathy  for 
the  spiritual  condition  and  experiences  of  the  psalmists.  The 
work  of  Delitzsch  (3  vols.,  T.  &  T.  Clark,  1895)  is  very 
learned  and  elaborate,  valuable  for  its  Talmudical  allusions, 
but  perhaps  too  much  inclined  to  find  the  mature  ideas  of 

321 


Appendix 

Christianity  in  the  simpler  language  of  the  Psalter.  The 
work  of  Perowne  (in  3  vols.,  4th  edition,  London,  G.  Bell 
&  Sons,  1886)  is  often  very  valuable,  resting  on  adequate 
scholarship,  true  to  the  historical  method,  and  of  much  homi- 
letic  suggestiveness.  A  useful  and  sympathetic  study  is  to  be 
found  in  "The  Psalms  chronologically  arranged  ;  an  amended 
version  with  historical  introductions  and  explanatory  notes  by 
Four  Friends  "  (Macmillan  &  Co.,  1867,  2d  edition,  1870). 
The  commentary  of  Jennings  and  Lowe  ("  The  Psalms,  with 
Introductions  and  Critical  Notes,"  2  vols.,  Macmillan  &  Co., 
1885),  somewhat  conservative  in  tone,  is  an  admirable  work ; 
it  devotes  considerable  attention  to  the  language,  as  well  as  to 
the  sentiment  and  situation  of  the  psalms,  and  is  not  as  well 
known  as  it  deserves  to  be.  In  the  Polychrome  Bible  (Dodd, 
Mead  &  Co.)  the  volume  on  the  Psalms  by  Wellhausen 
(translated  by  Furness)  has  some  brief  but  interesting  notes 
and  illustrations.  Cheyne's  "Book  of  Psalms"  (London, 
Kegan  Paul,  Trench  &  Co.,  1888)  shows  great  learning  and 
sympathy  with  the  inner  thought  of  the  Psalmists,  and  is  a 
perfect  storehouse  of  apt  illustrative  quotations  from  the  whole 
field  of  literature.  Kirkpatrick's  commentary  (published  in 
3  vols.,  now  procurable  in  one,  Cambridge  Bible  series,  1901) 
is  very  adequate,  putting  all  reasonable  possibilities  of  inter- 
pretation before  the  reader ;  it  is  written  in  a  fine  religious 
spirit,  and  marked  by  great,  almost  excessive  caution.  The 
2  vols.  of  E.  G.  King  (Cambridge,  Deighton,  Bell  &  Co., 
1898,  1902),  carrying  the  Psalter  down  to  the  eighty-ninth 
psalm,  occupy  a  place  by  themselves.  Abounding  in  cautious 
3*2 


Appendix 

and  suggestive  attempts  to  find  the  historical  occasions  of  the 
psalms,  the  work  yet  displays  a  very  decided  tendency  to  a 
mystic  interpretation,  which  is  sometimes  hardly  justified  by 
historical  exegesis ;  but  it  is  a  strong  and  original  book,  and 
valuable  for  its  quotations  from  Latin  hymns.  Baethgen's 
commentary  (in  Nowack's  "  Handkommentar "  series)  pre- 
sents a  fine  combination  of  the  religious  and  scientific  spirit. 
Duhm's  commentary  (in  the  "  Kurzer  Handcommentar " 
series)  is  very  original  and  stimulating,  though  it  appears  to 
take  too  many  liberties  in  the  transposition  of  the  text,  upon 
which,  however,  there  are  many  penetrating  suggestions. 

For  the  English  reader  whose  opportunities  of  study  are 
limited,  the  commentaries  of  Cheyne  and  Kirkpatrick  will  per« 
haps  be  sufficient — each  in  a  measure  supplementing  the  other. 

Interesting  articles  on  occasional  psalms  will  be  found 
scattered  throughout  the  theological  magazines,  for  example, 
the  Expositor  and  the  Expository  Times.  A  useful  series 
of  studies  on  particular  psalms,  by  Gunkel,  appeared  in 
the  Biblical  World  for  1903.  There  is  a  fine  exposition  of 
Pss.  120-134  by  Cox  in  "The  Pilgrim  Psalms"  (New  York, 
Randolph  &  Co.). 

TRANSLATIONS. 

Original  translations  are  occasionally  offered  by  the  authors 
of  commentaries  on  the  Psalms ;  for  example,  by  Ewald, 
Delitzsch,  Perowne,  King,  Cheyne  and  Wellhausen — the  last 
two  being  particularly  worthy  of  study.  Besides  these  must 
be  mentioned  Driver's  "Parallel  Psalter  "  (Oxford,  Clarendon 

323 


Appendix 

Press,  1898),  which  presents  side  by  side  the  Prayer  Book  ver- 
sion of  the  Psalter  with  a  translation  by  Professor  Driver  him- 
self, conforming  to  that  version  as  closely  as  possible.  John 
de  Witt's  translation  (A.  D.  F.  Randolph  &  Co. ,  New  York, 
1891)  is  also  fine.  The  verse  translations  of  the  Psalter  have 
not  been  and  perhaps  cannot  hope  to  be  very  successful. 
Probably  the  beautiful  translation  of  Keble,  who  was  both  a 
scholar  and  a  poet,  is  as  great  as  a  verse  translation  is  ever 
likely  to  be. 

INTRODUCTIONS. 

Besides  the  introductions  prefixed  to  most  commentaries  on 
the  Psalter,  special  attention  may  be  called  to  the  following: 
W.  R.  Smith's  "  Old  Testament  in  the  Jewish  Church,"  Lect- 
ure VII.  (2d  revised  and  enlarged  edition,  1892,  D.  Appleton 
&  Co.),  and  his  article  on  the  Psalms  in  the  "  Encyclopedia 
Britannica;  "  also,  the  articles  on  the  Psalms  in  the  "Diction- 
ary of  the  Bible,"  edited  by  Hastings  (4  vols.,  Scribner's),  and 
the  "Encyclopaedia  Biblica  "  (Macmillan  &  Co.,  4  vols.); 
also  Driver's  "Introduction  to  the  Literature  of  the  Old 
Testament "  (ninth  edition,  1901,  Scribner's),  and  Kautzsch's 
"The  Literature  of  the  Old  Testament"  (translated  by  Dr. 
Taylor  ;  published  by  Williams  &  Norgate,  1898,  and  by  Put- 
nams,  1899).  A  very  fresh  and  original  discussion  will  be  found 
in  Peters'  "The  Old  Testament  and  the  New  Scholarship," 
chapter  8  (London,  Methuen,  1901).  Davison's  "Praises  of 
Israel  "  (London,  Charles  H.  Kelly,  1898)  is  an  excellent  and 
interesting  introduction  to  the  study  of  the  Psalter. 

324 


Appendix 


SPECIAL  PROBLEMS  OF  THE  PSALTER. 

The  most  elaborate  examination  of  the  date  and  origin  of 
the  Psalter  is  to  be  found  in  Cheyne's  ' '  Origin  and  Religious 
Contents  of  the  Psalter "  (London,  Kegan  Paul,  Trench, 
Triibner  &  Co.,  1891),  pp.  1-254.  The  argument  of  this  book 
is  answered  by  James  Robertson  in  his  ' '  Poetry  and  Religion 
of  the  Psalms  "  (William  Blackwood  &  Sons,  Edinburgh  and 
London,  1898),  who  maintains  that  the  Psalter  must  contain 
more  or  less  pre-exilic  poetry.  Sellin,  in  a  Latin  essay  entitled 
"  Disputatio  de  Origine  Carminum,  quae  primus  psalterii  liber 
continet"  (1892),  contends  that  the  first  book  is,  in  the  main, 
pre-exilic.  The  question  is  fully  discussed  by  Ehrt,  "Abfas- 
sungszeit  und  Abschluss  des  Psalters."  There  is  a  learned 
discussion  of  the  l '  Authorship  and  Titles  of  the  Psalms  ac- 
cording to  early  Jewish  Authorities,"  by  A.  Neubauer  in  vol. 
ii,  pp.  1-57  of  Studia  Biblica  et  Ecclesiastica  (Oxford,  Claren- 
don Press).  The  Davidic  authorship  of  many  psalms  is  main- 
tained by  Binnie,  "  The  Psalms,  their  History,  Teaching  and 
Use"  (London,  Hodder  &  Stoughton,  1886),  MacLaren, 
*'  The  Life  of  David  as  represented  in  his  Psalms  "  (Hodder 
&  Stoughton,  1894),  Sharpe,  "The  Student's  Handbook  to 
the  Psalms,  "  pp.  134-263  (London,  Eyre  &  Spottiswoode, 
1896),  Wright,  "  The  Psalms  of  David  and  the  Higher  Criti- 
cism" (Edinburgh,  Oliphant,  Anderson  and  Ferrier,  1900). 
The  high  probability  of  Davidic  authorship  is  maintained  by 
Kirkpatrick  in  the  introduction  to  his  commentary  (ch.  iv),  and 
by  Robertson  in  his  "Poetry  and  Religion  of  the  Psalms" 

325 


Appendix 

already  referred  to  (ch.  xiii).  For  the  presentation  of  the 
arguments  on  the  other  side,  see  Cheyne's  "  Aids  to  the  Devout 
Study  of  Criticism,"  chs.  ii  and  iii  (New  York,  Thomas  Whit- 
taker,  1892). 

The  discussion  of  the  question  of  the  "  I "  of  the  Psalter — 
whether  it  is  individual  or  collective — was  practically  started 
in  its  modern  form  by  Smend's  essay  "  Ueber  das  Ich  der 
Psalmen  "  in  the  "  Zeitschrift  fur  die  alttestamentliche  Wissen- 
schaft,"  1888,  pp.  49-147.  Besides  the  books  which  deal 
exclusively  with  this  subject,  for  example,  by  Baer,  ' '  Individ- 
ual- und  Gemeindepsalmen"  (1894),  who  examines  every 
psalm,  and  by  Engert,  "  Der  betende  Gerechte  der  Psalmen  " 
(1902),  who  believes  that  the  **  I  "  is  always  collective,  the  ques- 
tion is  often  touched  in  books  on  the  Psalter  ;  for  example,  by 
Cheyne  and  Robertson  in  the  volumes  already  mentioned. 
Robertson  argues  well  for  the  probability  of  individual  psalms, 
as  does  Sellin,  in  the  essay  already  referred  to.  A  brief  dis- 
cussion of  the  question  will  be  found  in  Davison's  "Praises  of 
Israel,"  ch.  vii. 

THE  THEOLOGY  OF  THE  PSALTER. 

Cheyne,  "  Origin  of  the  Psalter,"  Lectures  VI,  VII,  and 
VIII  may  be  consulted  with  much  profit.  Davison  has  several 
clear  and  useful  chapters  in  his  "  Praises  of  Israel."  A  brief 
essay  will  be  found  in  chapter  iii  of  Perowne's  commentary. 
More  elaborate  and  often  highly  suggestive  is  the  section 
(Book  2)  in  Binnie's  "  Psalms,"  though  much  of  what  he  says 
is  written  from  a  somewhat  unhistorical  standpoint.  Jen- 

3*6 


Appendix 

nings  and  Lowe  have  some  pertinent  remarks  in  chapter  iv  of 
vol.  i,  on  the  "  Relation  of  the  Psalms  to  the  New  Testament." 
Kirkpatrick's  commentary,  vol.  i,  ch.  ix,  of  the  Introduction 
will  also  be  found  useful.  Several  of  the  books  just  men- 
tioned discuss  the  imprecatory  psalms :  on  this  subject,  com- 
pare also  Sharpe's  "  Student's  Handbook,"  pp.  373-380. 

Much  fantastic  writing  has  gathered  round  the  Messianic  ele- 
ment in  the  Psalter.  The  line  of  argument,  for  example,  in 
Bishop  Alexander's  Bampton  Lectures  for  1876  on  "  The  Wit- 
ness of  the  Psalms  to  Christ  and  Christianity "  (London, 
Murray,  1877),  would,  speaking  generally,  carry  little  convic- 
tion to  a  student  trained  to  the  historical  method.  The  ques- 
tion is  also  discussed  from  the  older  standpoint  by  Sharpe 
(337  ff-)-  So  the  "  Studies  in  the  Book  of  Psalms, "by  Forbes 
(T.  &  T.  Clark,  1888),  who  believes  that  the  order  of  the 
Psalms  contains  a  divine  mystery,  are  marked  by  a  pathetic 
ingenuity.  A  sane  discussion  will  be  found  in  Kirkpatrick, 
vol.  i,  ch.  viii,  of  the  Introduction. 

THE  USE  OF  THE  PSALMS  IN  THE  CHRISTIAN  CHURCH. 

Cheyne  deals  directly  with  this  subject  in  his  "  Christian 
Use  of  the  Psalms  "  (London,  Isbister,  1899),  which  discusses 
certain  psalms  in  detail  and  raises  the  question  whether,  from 
the  standpoint  of  historical  exegesis,  these  psalms  may  still  be 
fairly  sung  by  the  Christian  Church.  Other  less  elaborate  dis- 
cussions will  be  found  in  Perowne's  "  Psalms,"  vol.  i,  ch.  ii, 
Alexander's  Bampton  Lectures  (Lecture  8),  Binnie's  Psalms, 
pp.  367-403,  Davison's  "  Praises  of  Israel,"  ch.  x. 

327 


Appendix 


BOOK  OF  LAMENTATIONS. 

The  literature  on  The  Book  of  Lamentations  is  not  very  ex- 
tensive. Of  commentaries  may  be  mentioned  that  of  Ewald, 
who  includes  the  poems  of  this  book  among  the  Psalms  of  the 
Exile  ("  Commentary  on  the  Psalms,"  vol.  ii,  pp.  99-124, 
Williams  &  Norgate,  1881);  Cheyne,  in  the  Pulpit  Com- 
mentary on  "Jeremiah  and  Lamentations"  (London,  Kegan 
Paul,  Trench  &  Co.);  Streane,  on  "Jeremiah  and  Lamen- 
tations," in  the  Cambridge  Bible  series  (1892);  and  Lohr 
in  Nowack's  Handkommentar  series  (1893).  For  Introduc- 
tion, the  student  should  consult  W.  R.  Smith's  article  in  the 
Encyclopaedia  Britannica ;  the  articles  in  the  ' '  Dictionary  of 
the  Bible,"  and  the  "  Encyclopaedia  Biblica,"  and  Driver's 
chapter  in  his  ' '  Introduction  to  the  Literature  of  the  Old 
Testament."  Adeney's  volume  ("  The  Canticles  and  Lamenta- 
tions ")  in  the  "Expositor's  Bible"  series  (London,  Hodder 
&  Stoughton)  is  also  good.  For  a  brief  statement  of  some  of 
the  questions  involved,  see  Cheyne's  "Jeremiah:  His  Life 
and  Times,"  in  the  "Men  of  the  Bible "  series  (London, 
James  Nisbet  &  Co.),  pp.  177-181. 

HEBREW  POETRY. 

The  modern  phase  of  the  discussion  of  Hebrew  poetry  may 
be  said  to  have  been  inaugurated  by  Herder's  "  Der  Geist 
der  hebraischen  Poesie,"  one  of  the  epoch-making  books  of 
literary  history  and  Biblical  interpretation.  In  England,  the 
habit  of  regarding  the  Bible  as  literature  was  started  by  Bishop 


Appendix 

Lowth's  illuminating  and  fruitful  "  Lectures  on  the  Sacred 
Poetry  of  the  Hebrews."  Jebb's  "  Sacred  Literature  "  is  written 
in  the  same  spirit  as  Lowth,  but  with  little  of  his  power.  Of 
more  recent  books,  Isaac  Taylor's  "  Spirit  of  the  Hebrew 
Poetry  "  (London,  Bell  &  Daldy,  1861)  is  worthy  of  special 
mention ;  it  is  a  noble  book,  full  of  insight.  Moulton's  vol-^ 
ume  on  "The  Literary  Study  of  the  Bible"  (Boston,  Heath 
&  Co.  ;  London,  Isbister,  Rev.  edit.,  1899)  has  done  much  to 
impress  upon  the  educated  world  a  sense  of  the  literary  form 
of  the  Hebrew  Scriptures.  Robertson's  "  Poetry  and  Religion 
of  the  Psalms,"  ch.  vii,  has  some  fine  remarks  on  Hebrew 
poetry.  The  subject  receives  very  competent  treatment  in  the 
articles  on  Poetry  in  Hastings'  "Dictionary  of  the  Bible," 
and  the  "  Encyclopaedia  Biblica,"  and  in  Driver's  discussion 
at  the  beginning  of  his  chapter  on  the  Psalms  in  his  "  Intro- 
duction to  the  Literature  of  the  Old  Testament."  The  most 
elaborate  discussion  of  the  Biblical  material  on  its  literary 
side  is  Konig's  "  Stilistik,  Rhetorik,  Poetik  in  Bezug  auf  die 
biblische  Litteratur  "  (1900),  and  the  most  interesting  and 
popular  attempt  to  illustrate  trie  nature  and  contents  of  He- 
brew poetry  is  Kautzsch's  "Die  Poesie  und  die  poetischen. 
Biicher  des  Alten  Testaments  "  (1902). 


3*9 


[NDEX  OF  BIBLICAL  PASSAGES 


INDEX  OF   BIBLICAL   PASSAGES 


PSALMS 

PAGES 

PSALMS 

PAGES 
CO    6° 

...268    269 

77 

211,   212 

38 

106,  io7 

* 

60  61 

i;  ::::;::::: 

I::::::::::::::::::: 

68-70 

236-238 

46.....  ;.  . 

*' 

284 

216 

Is 

76-78 

103 

.  82   83 

17  .  .  , 

216-218 

52  

^62      63 

18     ...... 

26 

so 

21  

262,  263 

11:  ;; 

253,  254 

23.  .. 

.".Y.  ;::  84,85 

eg  

181,  182 

24  :  1-6          ... 

s. 

61 

25  

218,  219 

62  

63>  64 

26      .. 

150,  151 
250,  251 

64  

225,  226 

..  ..*  120,   121 

67     . 

68 

60 

87,  88 

35  

.  ..222-224 

72  

...266-268 

333 


Index  of  Biblical  Passages 


78  So 

74  

238-240 

118  

133-135 

76:::::::::::::";' 

2ll 

7!:::::::::::::::: 

I58-l6l 

79  

24O,  241 

123  

80  

229-231 

124  

IIQ,  I2O 

82  

65-66 

8a... 

.  .  .  .    188  189 

SA 

84 

85:  ::::::::..:.:: 

128  

9° 

86  

I2Q. 

87  

88.. 

2^6 

89  

23£ 

90  

...  66,6? 

100    .... 

9L  .  .  4  

85,  86 

67  68 

168  160 

28 

Ill  

1  18. 

06... 

285,  286 

80-82 

97  

287,  288 

08     . 

.  ...  286  287 

all 

OQ 

288  289 

A 

JOI  

265  266 

IO3 

A.7  d.8 

IO4  

;jl  :: 

47»  4° 

105  

I66li68 

147.  .  . 

106  

162-164 

MS  

49 

»°7  
108  :  1-5  

112-115 
.  .  .  (note  2)  253 

149  
i^o  

...136 

108  :  6-13  

IOQ.  . 

186  187 

in  

46 

112  

::::  :::8o 

II^  

IIS..  . 

*** 

III... 

135.  136 

334 


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